And when I say that wee must haue ground and warrant from the holy Scriptures it is to be vnderstood that in this Question we must haue a speciall respect not onely to the best translations but also euen to the originall text of the Hebrew in the old Testament and of the Greeke in the New For by them of necessitie specially by the Hebrew which the Greek followeth must both the Latine and English and all other Tongues yea the hearts also of all Christians of euery Nation and language be ouer-ruled Let vs therefore examine this point ANd first touching the word to Descend Which are the diuers significations thereof Question Answer First and most properly it signifieth to remoue the body or to come downe bodily from the higher place to the lower But in a borrowed vse of speech when it is referred to man it signifieth an alteration or change of a mans former more comfortable and prosperous estate or condition to a contrarie or very differing estate either of soule or body or any other way without any bodily mouing at all And sometime againe when it is in a borrowed signification referred to God it noteth the manifestation of his diuine presence without any either alteration of estate or motion of bodie from place to place Explication It is true So we reade 2. King 1.4 where according to the first signification Elijah willeth the Messengers of Ahaziah King of Israel to tell the King that he should not come downe frō the bed on the which he was gone vp but should die the death And in the same cha verse 8. the messengers of the King say to Elijah sitting on the top of a mountaine O man of God the King hath commanded that thou come downe And againe verse 11. In the which chapter also fier is said to come downe from heauen at the prayer of Elijah And in many other places the raine is said to descend or come downe from heauen And on the earth the running of it from the higher ground to the lower is called from the same word a descending The like is the vse of the Greeke word caterchomai and also of catabaino either of them signifying to descend or come down as we may see Matt. 17 9. As they came downe from the mountaine catabainonton compared with Luke chap. 9.37 And as they came downe from the mountaine catelthonton So Iames chap. 9.17 Euery good gift commeth downe from the Father of lights catabainon And chap. 3.15 This wisedome that is bitter enuying c. descendeth not from aboue Ouc estin anothen caterchomene And Matt. 7.25.27 catebe e broche The raine fell or descended c. Secondly in a borrowed vse the same words being referred to man signifie the extreame alteration and change of a mans estate from that which was prosperous and comfortable as was said to that which is aduerse and greeuous As Deut. chap. 20. verse 20. Thou shalt make forts against the Citie that maketh warre with thee vntill thou subdue it Word for word vntill it descend that is vntill it be ruinated and so caused to humble it selfe and to stoupe downe vnto thee as some not vnaptly doe expound it And thus it is said of the wicked Iewes themselues Their glory shall descend And man shall be brought downe but the Lord of Hostes shall be exalted Isai 5.14 15 16. And concerning the King of Babell Thy pompe is brought downe the word is caused or made to Descend Isai 14.11 And verse 15. Thou shalt be brought downe or made to descend to the graue to the sides of the pit And chap. 63.6 The Lord speaking of his enemies saith I will treade downe the people in my wrath and make them drunken in mine indignation and I will bring downe their strength or cause it to Descend to the earth And Ezek. 30.6 The pride of the power of Aegypt shall descend or come downe Likewise Zech. 10.11 The pride of Ashur shall be cast downe or caused to descend and the scepter of Aegypt shall depart away And for affliction of soule noted by this word reade 1. Sam. 2.6 The Lord killeth and maketh aliue bringeth downe or causeth to Descend to the graue and raiseth vp c. Likewise when Dauid praiseth God for that he had brought his soule out of the graue and reuiued him from them that goe downe or Descend into the pit he acknowledgeth that his soule was before as it were Descended into the pit that is exceedingly troubled and distressed And so againe Ps 71.20.21 and Ps 86.13 But of this more afterward Wee also in our owne language vse to say of one that is fallen from prosperity to aduersity from a rich or honourable estate to a base and poore degree that such a one is greatly come downe We vse the word also of Descending in a contrary sense to note the noble parentage or stocke of the which one is descended or come But of this enough Let vs now proceed from mans descending to the descending of God This as was said doth onely note the speciall representation of his diuine presence without any moouing of himselfe from one place to another For seeing the godhead filleth all places yea comprehendeth all places but is comprehended of none it must needes be so vnderstood As namely where it is said that he descended vpon Mount Sinay Exod. 19.18.20 And Psal 18.9 Isa 46.1 2 3 4. Hab. 3.3 through the whole praier of the holy Prophet cōteined in that chapter Like vnto this was the descending of our Sauiour before he tooke our nature Gen. 18.20.21 And the descending of the holy Ghost at the baptisme of our Sauiour Christ For the Deitie it selfe to speake properly of the person of the Son or of the person of the holy Ghost did not descend but onely manifested their speciall presence in that manner and by those bodies which they did for the time assume and take But as touching the Sonne of God our Lord Iesus Christ there is yet a more speciall reason of his appearance in our humane nature by his incarnation insomuch as therein he vnited the same our humane nature to his diuine nature in a personall vnion to continue firme and indissoluble for euer in which respect he saith most particularly most properly of himselfe Iohn 3.13 No man ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Neuerthelesse our Sauiour Christ euen in these words also must needes be vnderstood to speake figuratiuely and in respect of the great mystery concerning the vnion of two natures in one person attributing that to both which is onely proper to one For the Deitie of the Sonne of God did no more descend by locall mouing from one place to another then the humanity was then in heauen when he spake these words to Nicodemus or could afterward ascend vp to heauen but by bodily motion Onely the descension of the Deitie must be vnderstoode of
Scriptures bee throughly vnderstood of vs as will appeare in the handling of the points themselues For in the Articles of our faith as they are abridged the doctrine of creation is mentioned but in part for nothing is expressely set downe of mans creation or of any other creature vppon earth or of the Angels in heauen Nothing is mentioned of the prouidence and gouernment of God ouer his creatures And in the doctrine of redemption likewise nothing is mentioned concerning the life doctrine or miracles of our Sauiour Christ Neither is it expressed what wee are to beleeue concerning the holy Ghost nor wherein as touching a principall part the communion of Saints consisteth nor what is the state of our soules immediately after this life and so forth till the resurrection of our bodies vnles wee bee aduertised by interpretation that though euerlasting life is set after the resurrection of the bodie yet is it not then onely to begin but that beginning by regeneration in this life it continueth for euer notwithstanding this naturall life endeth in death And howe should wee knowe what is to bee beleeued concerning the descension of our Sauiour Christ to hell but by the interpretation of those Scriptures Fidei fundamentum gratuita promissio Ab ipsa inquit Caluinus incipit in ipsa coÌ„stat in ipsam definit Instit lib 3. Cap. 2. Sect. 29. The promise of free grace is the foundation of faith From it saith maister Caluin it beginneth in it it consisteth and it endeth also in the same whence that phrase of speech may be opened vnto vs Wherefore in the second place we will from the ground and warrant of the holy Scriptures open the meaning of euery article Thirdly insomuch as faith looketh directly to the most free and gracious promise of GOD wherein standeth the comfort and stay of it yea seeing it is the wisedome and prudence of Faith to looke alwaies hereunto as wee see the practise of it very often in the 119. Psalme and Psalme 56 3 4 10 11. and Psalme 57 1 2 3. we will therefore inquire out the promises of GOD made to his people concerning euery article For in this respect the faithfull are called heires by promise Galatians 3 29. and children of the promise Chap. 4.28 Read also Heb. Chap. 4.1 and chap. 10 36 chap. 11. ver 13. Read the whole Chapter and Rom. 4 from the 13. ver to the end Fourthly wee will shewe what comfortable fruites and benefites belong to the beleeuing of euery article Fiftly seeing faith cannot bee idle wee will likewise search out what those duties bee which GOD requireth as fruites of obedience and thankefulnesse for so singular fruites and benefites of his loue as faith assureth vs off The generall diuision of the Articles of our Beliefe Finally wee will note the iust punishment and danger of infidelitie but especially of hereticall and obstinate opinion fancie gainsaying the truth and soundnes of any part of our true and orthodox Christian faith and beliefe Question BVt before wee come to these points how may the Articles of our faith the summe whereof you haue rehearsed be most shortly sorted and diuided Answere Into these two generall heads First they shewe both me euery Christian how we stand bound to beleeue in our God Secondly what euery one of vs ought to beleeue concerning the whole company of the people of God called his holy Catholike or vniuersall Church Explication and proofe They may be so diuided indeede And the like is the order of the lawe of God for the direction of our life and of praier for the exercise of our faith and of the Sacraments also for the strengthening of our faith God hath worthily the first place whose glory we ought principally to respect and then it followeth how God hath a most gracious regard of our selues of all the rest of his people So that if we would define faith according to the articles thereof we might well say though as may peraduenture be thought somewhat out of place now yet not altogether without some good vse that it is a comfortable apprehending and applying of the whole doctrine of the Gospell in the right vnderstanding of the seueral articles of it to a mans own particular benefit with some measure of assurance that hee is a true mâ—mber of the Church of Christ and that his part is in all the spirituall priuiledges or prerogatiues which doe belong vnto it in the holy fellowship and communion of the Saints of God And further the summe of this briefe profession of our common faith is in effect no more but this that the onely true God euen the father oâ— our Lord Iesus Christ is through the mediation and intercession of the same Christ our redeemer and Sauiour become my father and that for his sake hee hath receiued me to mercy and sanctified me and sealed me by his holy spirit to be one of his adopted children and that he will for euer make me a partaker of all the benefits of the most holy meditation of the same Iesus Christ his onely sonne our Lord to my endles saluation euen to the fruition of vnspeakable felicitie and glory in his heauenly kingdome But these things require a very ample and large vnfolding Beliefe in one onely God LEt vs therfore come to the first part of your diuision of the Articles of faith Question How doe they teach vs and all Christians that wee stand bound to beleeue in our God Answere First that he is onely one in his diuine nature or spirituall Essence and beeing Secondly that he is neuertheles in the same onely one nature and essence three distinct persons That this is so it wil further appeare in the particular opening of this most high mysterie Question In what words doe they teach vs that we stand bound to beleeue in our God as being one onely in nature or essence and beeing Answere In these wordes I beleeue in God Explication and proofe It is true and therefore is the word God but once mentioned euen to the ende that the vnitie of the Godhead might bee the more plainely testified and obserued although the same word is in vnderstanding to bee referred to euery one of the three persons following in this wise Beliefe in one onely God I beleeue in that one onely God who is God the father God the sonne The ground of it and God the holy Ghost yet not three Gods but only one God For like as wheÌ„ mention is made indefinitely of the name of God the whole Trinitie may bee vnderstood coessentially and coniointly so wheÌ„ we apply the same name God to any of the three persons alone wee must take it personally according to the distinction of the one from either of the other by the proper incommunicable proprietie belonging to the same though not without respect to the vnitie of one essence of them all So that as it is well opened
thing which is verilie and in truth to be distinguished from euerie other but also that whereby the same thing may be most liuely so distinguished and discerned of them ExplicatioÌ„ proofe It is most certainlie true For the word Person doth in the vulgar construction and conceite not onely signifie a man himselfe alone as when wee say there were about you Persons at the Sermon c. But also it signifieth that whereby euery man may be most certainely discerned from other That is to saye his fauour or countenance and his stature The GrouÌ„d and meaning of it but chieflie his fauour or countenance as we vse to say of such or such that they are beautifull persons comely persones goodly persons of flesh and blood c. The same is the vse of the Greek word Prosopon which we in this mysterie and otherwise doe often english by the word Person For 2. Cor 1.11 the Apostle Paul requireth that many persons that is many Christians both men and women should giue thanks to God for the deliuerance of himselfe and Timotheus from a very imminent death Ther might other such like places be alledged But most vsuallie and properly it signifieth the face of a man wherby as was said euery one is most apparantly discerned from other as Matth 6.17 Wash thy face And cha 17.2 the face of our Sauiour Christ did shine as the Sunne And Act 6.15 the face of Saint Stephen was before the Councill as the face of an Angell that is hauing a most comely grace full of all reuerend grauite c. Read also Iames 1. â—3 and often in the new Testament Hence also and that more neare to our present purpose it doth metaphorically or in way of a speach borowed to an other purpose then it is properlie applied signifie a more cleare manifestation of that which is in it selfe more secret and hidden As for example the face of God noteth the brightnes and glorie of God so farre as it pleaseth his diuine Maiestie to reueale himselfe according to that Matth 18.10 wher our Sau Christ saith that in heauen the Angells see the face of his Father which is in heauen And as wee read 2. Cor 4.6 God that commanded the light to shine out of darknes is hee that hath shined in our heartes to giue the light of the knowledge of the glorie of God in the face that is in the reuelation of Iesus Christ to wit by the preaching of the Gospell the which doth manifest vnto vs the glorie of Gods grace and mercie represented as it were in the sweete face and countenance of our Lord IESVS CHRIST And as we read 1. Cor 13.12 the same Apostle affirmeth that we shall see face to face that is we shall haue more cleare knowledge of God there then now we haue or can possiblie haue here The same is the signification of the Hebrewe word Panim according to that Genes ch 32.30 I haue seene GOD saith Iaakob face to face that is to say appearing most gratiouslie and familiarly vnto him And Psal 27.8.9 And psal 1â—â— 4 By the face of God is meant God himselfe in respect of his man festation of himselfe among his people in the holie Temple c. And in this respect our Sauiour Christ is called the Angell of the face of God Isai 63.9 And the Angell in whom is the Name of God Ezod 23.21 But more properlie the same word signifieth the face of a man and Synecdochicallie the whole man or Person as Genes cha 32.20 the face of Esau and the face of Iaakob doe note Esau and Iaakob themselues And chap 46.30 The face of Ioseph is mentioned to expresse the person of Ioseph And 2. Kings chapt 3.14 The face of King Iehoshaphat is put for the person of Iehoshaphat Whence also it is not lesse fitting as wee may perceiue that the Hebrew writers treating of the distinction of persons in the Diuine nature should as they doe call and expresse them by this word Phanim then wee doe by our word Person Mâ—â—nâ—â—s 〈◊〉 verit Eâ— â—â— cap â— So then according to the vse of this worde Persone both in our owne language and also in the Latine Greeke and Hebrewe tongues our one onely true God is called of the Church of God three Persones euen because God himselfe hath according to this maÌ„ner of his Beeing or Subsistence made him selfe more clearely and comfortablie knowne to his Church then otherwise they could euer haue conceiued of him And verilie the doctrine of the holie Trinitie of Persons in the vnitie of the most sacred Godhead or Deitie it is the onely liuely vnvailing as it were and discouering of the glorious face of God vnto vs. Yea so as no doubt hee is not truelie knowne and beleeued in of anie to whom this mysterie is not in some good measure truelie vnderstoode and beleeued Neuerthelesse euen heerein according to the most reuerend greatnes and glorie of so high a mysterie it becommeth euerie one of vs to humble the verie Spirit of our mindes with most humble and lowe humiliation before the footestoole of the Throne of Grace and to take diligent heede that we doe not carnallie conceiue or fancie in our thoughts any thing vnworthie the most glorious and incomprehensible Maiestie of God For all be it the diuine Persones in God are truelie and in verie deede so perfectly distinct that the one neither is nor can bee the other that is to say neither can the Father bee the Sonne nor the Sonne the Father nor the holie Ghost either of them both no more then of any three men one of them can be personallie the other Yet we must in no wise thinke the Persones in the Godhead to be seuered as diuerse persons are seperated in one and the same nature of man For as the Diuine nature is infinite so are also the Persones and therefore there cannot bee any partition or diuision and separation betwixt them Neither maye wee suffer our selues once to thinke that the Diuine nature hath a naturall and visible face like to the face of Man for God is a Spirit that is hee is a spirituall and inuisible Nature as hath bene declared before Vultus inacâ—canimi The countenance is a representation of the minde Onelie thus much are wee to apprehend and conceiue in our mindes by comparison that like as the face of a man is that wherby hee may be discerned from other yea and further that as the excellent countenance of a man is a resemblance of that excellent Spirit which is in him aboue any other earthlie creature so the Doctrine and Reuelation of the Trinitie of Persones in one and the same Diuine nature of God doth make God most clearely and comfortablie knowne to his people as one infinitelie vnlike to all false Gods or Idolles c. For hee is that God who beeing Eternall and Allmightie c is not onelie the Father Sonne and holy Ghost but also a Father to vs for
to this day taught and obserued Such as are Iohn 8.58 Where our Sauiour himselfe saith thus Before Abraham was I am And chap. 17.5 I had glory with the Father before the world was And Colos 1.15 Where the Apostle affirmeth that our Sauiour was before all things and that all things doe consist by him And such like The which though they were spoken concerning our Sauiour since the time that he had taken the humane nature yet they did properly belong to him in respect of his eternall and diuine nature On the other side where it is said that our Sauiour though very true God and equall with the Father is notwithstanding his Fathers seruant and his inferiour and therefore not to speake of himselfe nor to doe his owne will to haue increased in wisedome and stature and to haue beene seene and handled c. these things doe properly belong to his humanitie For his Godhead is inuisible neither can be handled nor admitteth any increase either in substance or quality or any way else And yet both these attributes and also the former doe truely agree to one and the same Person of a Mediator as it is yet more plaine from those actions and effects which are ioyntly ascribed to either nature though more proper to the one of them As Iohn 3.13 Where our Sauiour being here on the earth speaketh neuertheles as if he had beene then bodily in heauen though he was at that time onely in respect of his Godhead there No man saith he ascendeth vp to heauen but he that hath descended from heauen the Sonne of man which is in heauen Like to this is that of the Apostle Paul Ephes 4.10 He that descended is the same that ascended far aboue all heauens that he might fill all things For to speake properly neither did the humanity descend from heauen but onely ascended vp thither neither did the Deitie either descend or ascend How then The Godhead is said to descend Beliefe in God the Son euen in Iesus Christ the onely Sonne of God our Lord. in that it manifested it selfe here on earth The meaning of it in the Personall vnion with the humane nature according to that Iohn chap. 1. verse 14. The word was made flesh and dwelt among vs and wee saw the glorie thereof as the glorie of the onely begotten Sonne of the Father full of grace and truth And againe 1. Iohn chap. 1. verse 1. Wee haue heard wee haue seene wee haue handled the word of life Neither can the Godhead be said to ascend otherwise then by a speciall declaration of the presence of the Deitie in the same Personal vnion with the bodie being ascended and in the ascension of it and before it did ascend And yet as wee see the same action is iointlie attributed as one would thinke to either nature of the sâ—me Person So is also one and the same effect as Act. chap. 20. verse 28. God hath purchased his Church with his owne blood And 1. Cor. chap. 2. verse 8. The Lord of glorie was crucified Though we know that to speake properly onely the bodie of our Sauiour was crucified that is was fastened to the crosse and that therevpon it shed the blood out of it And yet the vertue and efficacie thereof to wit redemption came by reason of the merit and worthines of the Person that suffered who was not onely man but also very true God This obseruation as saith Master Caluin notably well shall be to no small vse Institut lib. 2. cap. 14. Sect. 4. for the cutting off of many doubts if the Readers doe wisely apply it For it is strange saith he how much such kinde of speeches doe trouble the vnâ—kilfull yea some not vtterly vnlearned which they see to be attributed to Christ and yet be not verie fitly agreeing either to his Godhead or to the manhood because they doe not consider his Person wherein he is manifested to be God and man nor his office of Mediatorship to the which they doe agree But it may easily bee perceiued how all things agree verie well each with other if so be they meete with a sober interpreter such a one as doth examine so great mysteries in such religious manner as they ought to doe As for those that haue distempered and brainesicke Spirites there is nothing which they doe not make troublesome They snatch at those things which are attributed to his manhood to take away his Godhead And againe they snatch at the things attributed to his Godhead to take away his manhoode And as touching those things which are spoken concerning either nature so iointlie that they doe agree to neither of them apart they snatch at them to take away both of them Now what is this else but as much as to contend that Christ is not man because he is God and that is not God because he is man and that he is neither man nor God because he is both God and man Wherefore wee determine thus that Christ as hee is both God and man consisting of both natures though onely vnited and not confounded is our Lord and the true Sonne of God euen in respect of his humanitie though not for his humanities sake Thus farre Master Caluin And thus beloued in the Lord wee see as was said that wee haue in this part of our beliefe a verie great mysterie to consider of concerning the vnion of the diuine nature of the Sonne of God and of the nature of man in one person beside the former mysterie of the second Person of the holy Trinitie in a singular respect of the vnitie of the Godhead thereof with the Father and the holy Ghost from all beginninglesse eternitie The which though it be a very high secret and exceeding the vnderstanding of the most wise in the perfection of it yet no christian is of so small vnderstanding but it is his dutie neuer to cease prayer to God nor attention to the holy doctrine thereof vntill he haue attained to some measure of the sound knowledge and faith of it so farre forth as he may be able to giue a reason of his hope in this behalfe According to that of the Apostle Peter 1. Epist chap. 3. verses 15 16. Be yee readie alwaies to giue an answer to euery one that asketh you a reason of the hote that is in you Yea and wee are so much the more earnestlie to striue not onely to the attaining of this knowledge and faith but also for the perpetuall maintenance of it because the Diuell and his instruments both haue and doe still labour in nothing more then to subuert this ground and foundation of our faith and the onely true meanes of our redemption and saluation To this euill end and purpose the Arian denieth the eternall Godhead of our Sauiour the Marcionite his manhood the Eutichian the distinction of the natures the Nestorian the vnity of the Person c. But let vs beloued firmely and constantlie beleeue against all
deferre till wee come to the death it selfe following the course of the holy story Onely let vs from hence beare in mind that we haue from the most graue and testamentary witnesse of our Sauiour himselfe a most vndoubted and sure ground of the full and absolute perfection of it to all purposes for the which it pleased him to tast of death as the holy Apostle speaketh THis interim obserued and laide vp in our mindes let vs now come to the last and most immediate speech of our Sauiour next the sâ—me his most holy and propitiatorie death That was this Father into thy hands I commend my Spirit A speech likewise of very great importance full of excellent direction both for the ground and comfort of a liuely faith as also for direction in sondrie duties concerning the right manner of a Christian death And to note the importance of them it is to singular good purpose that the Euangelists both Matthewe Marke and Lâ—ke doe all report vnto vs that our Sauiour Christ vttered these his last wordes with a loud and mightie voice as hee had done the foâ—mer My God my God why hast thou forsaken me For whereas the Euangelist Matthew saith that he cryed againe with a loud voyce the EuaÌ„gelist Luke telleth vs that those aboue mentioned Father into thy hands I commend my Spirit were the wordes which he spake the second time with so loude a voice The loudenes of the voice therefore giueth plainly to vnderstand that as our Sauiour would haue all most audibly to heare them being there present and all other to heare of theÌ„ by the preaching of his Gospel according to the faithfull record of the holy Euangelists so no doubt that he would stirre vp all by this so loud sounding a voice to consider diligently of them according to the like practise of our Sauiour to the same purpose Iohn chap 7.28 Then cryed Iesus in the Temple as he taught c. And verses 37.38 In the last and great day of the feast Iesus stood and cryed saying If any man thirst let him come to me and drinke c. And chap 11 43. He cryed with a loud voice Lazâ—rus come forth And chap 12.44 And Iesus cried and said he that beleeueth in me beleeueth not in me but in him that sent me c. Concerning these words therfore let vs first coÌ„sider the reasons why our Sauiour vttered them with so loud a voice and then the meaning of the wordes themselues Touching the loudnes and strength of the voice our Sauiour being now at the point of death would giue to vnderstand that he died not as other men by a meere necessarie fainâ—ing and feebling of the spirits of the naturall life but most voluntarily to most singular endes and purposes aboue the death of any other man according to that which he had said before of himself Iohn 10.17.18 Therefore doth my Father loue me because I lay downe my life that I might take it againe No man taketh it from me but I lay it downe and I haue power to take it againe this commendement haue I receiued of my Father The which words notwithstanding wee are so to vnderstand that wee doe in no wise denye the truth of his naturall death and of his humane infirmitie and passion therein though by his diuine power hee ouerruled all so that notwithstanding as the Apostle Peter saith Hee was put to death concerning the flesh yet hee was quickened in the spirit and had the power of life and death in his owne hande according to the decree and determination of God and was not left to the will and pleasure of wicked men Iesus Crucifixus sic ex causa natural efflauit animam nimirum ex violentia cruciatibus quos in tam crudeli supplicio passus erat vt tamen separatio animae a suo corpore procederet a pura ipsius voluntate Beza Hom in hist pass 32. And to the same ende did our Sauiour lay down his life sooner then was ordinarie in that kinde of execution which caused Pilat to marâ—el as we read Mark 15 44 And the Centurion before him verse 39. Secondly our Sauiour Christ vttered these last words Father into thy hands I commend my spirit with like loud voice as he did those My God my God why hast thou forsaken me that it might euidently appeare that hee continued yet in the same dolour and distresse Neuertheles in the third place hee would make it known vndoubtedly in his church to all beleeuing Christians that howsoeuer his sufferings were exceeding great yet he did nothing doubt of his preuailing against them nor of his dying in peace So that I say euen for this cause also we may well conceiue that our Sauiour Christ to put the matter out of all doubt would the rather as mightily vtter these words which are most cleare words of a most perfect and liuely faith Father into thy hands I commend my spirit as those former words My God my God c. according to that saying of our Sauiour Iohn 11.41.42 Father c. I know thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me And to the same purpose let vs now after the reasons of the loudnes of the voice come in the next place to coÌ„sider of the meaning of the words theÌ„selues And herein that which is in the first place is worthy to be principally weighed of vs that as our Sauiour Christ called God his Father at his heauie enterance into his sufferings Father if it be possible let this cup passe from me And in the middest of them Father forgiue them for they knowe not what they doe So hee doth now in the conclusion of them call God his Father Father saith he into thy handâ— I commend my spirit Neither doth he call him so either then or now in respect of the vnitie of the Godhead and because he is the naturall eternal Son of the Father onely but rather in regard of that loue and fauour which he is assured of from him on our behalfe euen in respect of this that he is the naturall Sonne of fraile man hauing taken our nature to his diuine nature in the vnitie of one Person of a mediator and therein hath fulfilled all righteousnes and now at the point of death vttering these his last words had euen perfited his sufferings for our sins to the full satisfaction of the diuine iustice and to the reconciling reducing of vs into the most gratious and blessed fauour of God In these respect I say doth he with most full perfect assurance of the most full and perfect loue of God both toward himselfe and for his sake toward all whom he had redeemed reconciled call him by the name of Father And in the same assurance doth he commend his spirit that is to say his soule for soâ—s the word Spiâ—it vsed often as 1. Cor. 6.20 Act.
hath no well grounded and setled perswasion that hee may lawfully and with a good conscience doo them The other place is of such things as be in themselues without all question good and plainlie warranted by the word of God But neither the one nor the other as the Spirit testifieth in either of those places are of any reckoning and allowance with God if they be not done in faith No not the very best actions and duties either of mercie to men destitute or of religious worship to GOD all-sufficient Whether it bee preaching or hearing of the word of God or prayer or vse of the Sacraments or any other religious dutie beside Herevpon because the matter is of great importance let vs staye yet a while longer to make it plaine by some particular proofes And first that the preaching of the word by such as are without true faith is of no account with God as touching them that doe so preach it read Math. 7.21.22.23 For our Sauiour Christ professeth plainely that hee cannot approoue of them Likewise that hearing is to no profit and therfore also nothing pleasing to God if it be not mixed with faith wee reade it plainely affirmed Hebr. 4.2 It is faith that maketh the Gospell to be vnto all beleeuers as the cup of saluation but vnto all vnbeleeuers it is through their owne infidelitie and contempt as it were a viall of the wrath of God For such is the similitude whervnto the holy Apostle alludeth in that place as the Greeke word Sugcecramenos in English mixed plainly sheweth And further that Prayer is nothing auailable without faith the Apostle Iames is our warrant cha 1.6.7 Let him saith the Apostle that asketh aske in faith and not wauer for hee that wauereth is like a waue of the Sea tost of the winde and carried away Neyther let that man thinke that hee shall receyue any thing of the Lorde And againe chap. 5.15.16 It is the prayer of faith onely which is auailable The prayer of faith saith the Apostle shall saue the sicke c. Hence it is that our Sauiour Christ doth so earnestly admonish his Disciples that they should beleeue to obtaine whatsoeuer they prayed for prouided that first of all they had good assurance that they asked such things onely as were agreeable to the will of God Mark 11.24 And touching the holie Sacraments First Baptisme to all such as despise knowledge and finally continue in vnbeleefe it is but as a seale set as it were to a blanke though not on Gods behalfe but for their owne vnbeliefe and wickednes sake Vnlesse wee shall adde further as the truth is that through this wickednes and vnbeliefe the charter of Gods couenant turneth at the last to be as a writ sealed vp to their greater condemnation through the iust displeasure of God For it is in no wise the outward washing of the water which saueth as the Apostle Peter teacheth 1. Ep. cha 3. but the reuerend expostulation or holy chalenge as it were which faith maketh in that it reasoneth from the effect of a good conscience to argue the truth and validitie of the signe and seale therof from the efficacie of Christes death the which also is yet further warranted by his Resurrection c. as it followeth in the same place To the further vnderstanding whereof let vs well obserue that the true iustifying Faith where it is throughly rooted and grounded it hath a holie boldnes or confidence and that it invinciblie striueth for the maintenance of that right and interest which it hath in the mercie of God through Christ against all temptations which rise vp to the contrarie As though the Christian soule should pleade before God against them all thus Is it not thy good will O gratiou GOD to confirme the couenant of thy grace and mercie for euer with mees touching the forgiuenesse of my sinnes through the death of thy sonne wherof thou hast made holy baptisme as a faithful and irreuocable seale and assurance vnto me Yes Lord I verily beleeue that thou wilt for euer ratifie and confirme it I will not neither can I doubt of it seeing I knowe that my Sauiour Christ is to this very end risen a conquerer of sin and of death and of the Diuel and that he hath through his most precious blood perfected our reconciliation and redemption with thee and by his resurrection declareth that he hath iustified vs before thee for euer How should I then trusting in this thy perfect grace giue place to any feares or doubtings which at any time either my owne fraile nature or the Diuel or any of his instruments shal suggest To this effect doth the wordes of the blessed Apostle Peter tend 1. Piscator in Analys scholijs obseruationibus in haec verba Apostoli Epistle 3 21 22. Baptisme saith he saueth vs that is it is a sure testimony that God will surely saue vs for euer but not in that the filth of the flesh that is the outward soile of the body is put away to wit by the outward washing of the water but in that a good consciēce maketh request to God that is pleadeth with him concerning the inward and spirituall fruite and effect of Baptisme through the death and resurrection of our Sauiour Christ as was saide before To the same purpose saith Ananias to Paul as wee reade Act. 22 16. Bee thou Baptized and washe away thy sinnes by calling on the name of the Lord. Hee ascribeth we see the inward apprehension of that to the vertue that is to the faith of prayer which is onely sacramentally signified and offered by the outwarde washing of the water And concerning the Supper of the Lord. Though the comfortable nourishment of this holy Sacrament is most pleasant and battlesome to the soule of euery beleeuing Christian as a feast or banquet most worthy to be preferred aboue all other the most delicate and full feastes that may bee yet to vnbeleeuers though verily altogether through their owne default and not by any the least failing on Gods part it is in effect no more then a faire signe to the traueller when he passeth by it but regardeth not to tast of that prouision which is plentifully prouided in the Inne And no maruell though the best actions of vnbeleeuers bee of no account with God seeing for want of faith their very persons are accounted and bee in very deede wholly corrupt and defiled in his sight Behold therefore the excellencie of faith which maketh both our selues and all that wee doe pleasing to God insomuch as by faith wee are made the children of God Iohn Chap. 1 11 12 and Gallat 3 26. Hebrews 11 4. And also because all the holy ordinances of God are by it made profitable to the furtherance of our saluation both word prayer Sacraments and all things else as we haue now seene Question But what I pray may bee the reason why faith is so pleasing to God that it maketh our selues
the Law yet because the Law to take it in the more strict signification doth not teach Repentance in so much as it offereth no grace or mercy to the transgressor therfore we wil resume it handle it more purposedly here in the doctrine of the Gospell For the Gospel onely and not the Lawe as it is a member diuident from it giueth hope and comfort of forgiuenes to the poore sinner through the righteousnes obedience of Christ how vnworthy soeuer he be in himself of any mercy yea though he be most worthy of all plague and punishment from the iust deserued wrath of God The doctrine therefore of Repentance and of remission of sinnes is properly belonging to the Gospel yea and all allowance of repentance to the sinner as it were a board to relieue his poore Sea-beaten soule against the most dangerous ship-wreck that may be it is a speciall gratuitie belonging to the Gospell It is true in deed that Moses and the rest of the Prophets do euery where moue to repentance and also giue comfortable hope of mercy to the repentant and to that end alledge the promises of God But all this they do hauing a respect to the couenant of God in Christ according to his Gospel and not by vertue of any naked promise of the Lawe as we now speake of it Wherefore seeing as was said we haue only touched the doctrine of Repentance in our entrance to the former doctrine of the lawe so farre onely as it might giue some light of interpretation thervnto let vs now in the doctrine of the Gospel as in the more proper due place What Repentance is enquire more fully into it acknowledging neuertheles that although the law strictly taken doth not teach repētāce or encourage the sinner to repēt but onely leaueth him cōuicted in his former sin and present corruptiō yet according to the directiō of the Gospel it is a perfect rule to teach vs what our sinnes bee whereof wee are to repent and also which be the duties of holinesse and righteousnes wherein we are to walke and please God For both the Gospel also the law forbid the same false worship the same profanenes the same blasphemy c. Likewise the same disobedience to parents the same crueltie the same filthines of fornication c. And on the contrary they teach one and the same true spirituall worship of God and the same duties of loue belonging from man to man as it is euident Mat. ch 5. and ch 15 4. c. ch 22 37 38 39 40. Rom. 13 8 9 10. Ephes 6 1 c. 1. Tim. 1 5. Yea the law in the most strict acceptation of it howsoeuer it doth not teach or incourage the sinner to repentance as the immediate and proper cause thereof yet it is no weake or small occasion or meanes as well for the furthering of it as for preparing the heart of the sinner vnto it Question Now therefore I aske here in this place what repentance is according to the doctrine of the Gospell Answere Repentance a fruit all waies attending vpon true iustfying faith to speake of it in the most generall signification it comprehendeth all particular graces of our spirituall regeneration and new birth faith onely excepted whereby the erroneous minde and vnderstanding as also the vaine and wicked memorie together with the corrupt and sinfull will and affections of the children of God are inwardly more and more altered and changed from that which they are by naturall birth and made more and more conformable to the spirituall image and likenesse of GOD Whereby also the wordes and outward actions of their life and conuersation are likewise more and more altered changed from the facion course of this wicked world vnto the fruits of true righteousnes and holines in obedience to the most holy will and word of God Explicatiō and proofe That this is the nature of repentance and that in the generall signification of it it carrieth so large a compasse as hath beene described wee may vnderstand first by the diuers and sundrie wordes whereby it is noted in the holy Scriptures both of the olde and also of the newe Testament and then by the doctrine it selfe which doth more iointly open and declare the full sense and meaning of all the same words The Hebrew words whereby repentance is signified in the olde Testament are these first Chacam which signifieth to be wise as Deut. 32 28 29 They are a nation saith Moses voide of counsell neither is there any vnderstanding in them Oh that they were wise c. Likewise Pro. 23 19. O thou my sonne saith wise king Salomon heare and be wise and guid thine heart in the way And in the same sense though the holy Prophet doe vse an other word Sacal not that Sacal whose first letter is Samech which signifieth to be foolish but that which beginneth with the letter Shin and signifieth prouident and prudent warines or circumspectiō in a mans affaires and dealing Be wise now ye kings Haschiln saith the Prophet Dauid be ye learned that is receiue ye instruction to wit from the holy word of God and the faithfull ministerie and preaching thereof ô ye iudges of the earth c In this respect also repentance is noted by this other phrase of speech to returne to a mans heart that is to growe more wise and better aduised then hee was before as Deut. Chap. 30.1 and 1. Kings 8.47 If they turne againe to their heart c. Likewise when the LORD would note the turning of the hearts of the Gentiles vnto him by true repentance hee expresseth it by that aboundance of knowledge which he intended to power downe vpon them Isay 11.9 Ieremy 31 34. According to that also Prou. 9.12 If thou be wise thou shalt bee wise for thy selfe and if thou be a scorner thou alone shalt suffer And Psal 90 12 Teach vs saith Moses so to number our daies that we may apply our hearts vnto wisedome Thus repentance to beginne withall is signified synecdochically the part put for the whole by attaining to true wisedome and vnderstanding from the aduise and direction of the holy word of GOD. And that in very good consideration seeing if there bee true wisedome in the minde the will and affection will bee the better ordered and guided and consequently also both the tongue the hand and the foote and likewise the memory will store it selfe with good and holy things for meditation c. And that it is the meaning of God in the holy Scriptures of the olde Testament to note repentance by wisedome and vnderstanding it may bee discerned from that which is contrariwise set downe concerning follie For vsually in the same Scriptures men yet lying in their sinnes without all care or regard to repent they are called fooles euen such as want all holy iudgement and good discretion who call light darkenesse and darkenesse light good euill and euill
and Paul preached vnto the people of Lystra that they should turne from vaine Idolls to the liuing God c. The same Apostles doe make report of the conversion that is of the repentance of the Gentiles And verse 19. My sentence is saith the Apostle Iames that wee trouble not them of the Gentiles that are turned to the Lord. And the Epist of Iames chapt 5.19.20 Vnto this conuersion or turning to the Lorde erring or going astray is opposed And 1. Pet 2.25 Yee were as sheepe going astray but nowe yee are returned vnto the Shepheard and Byshop of your soules that is to our Lord Iesus Christ and to the obedience of his Gospell c. Reade also 1. Thessalon 1.9 and 2. Corinth 3.16 Finallie how repentance or at the least a singular meanes or introduction to the renewing of it is noted by the worde of remembrance or bethinking our selues of our former euill wayes Reade Reuelat 2.5 Remember from whence thou art fallen and repent and doe the first workes c. And chapt 3.3 Remember howe thou hast receiued and heard and see thou holde fast and repent Neither is it without great cause that this remembring of ourselues should be required to repentance because wee are naturallie forgetfull of our duties and of all good things Yea wee are naturallie so possessed with the thoughts and remembrance of vaine and wicked things that there is no roome for any good thought or meditation And so it commeth to passe that the heart is set altogether vppon euill which onely is present and ready both to eye and to eare to hand and foote and all vntill it shall please God to giue vs grace better to remember and bethinke our selues And thus wee may perceiue howe the nature of Repentance is opened vnto vs euen from a distinction of those sondrie names or words whereby it hath pleased the holie Ghost to expresse the same vnto vs in the holie Scriptures both of the olde and also of the new Testament Concerning the which distinction of the words this yet we must neuertheles vnderstand as touching the matter it selfe that it must be entirely and whollie conceiued of vs though one of the wordes onely be any where mentioned instead of the rest And so doth our English translation oftentimes by good interpretation exhort generally to amendment of life euen from the first of the Greeke words aboue rehearsed though it doe properlie signifie the change of the minde onely Yea and for the same cause also the same words are for the more full declaration of the nature of repentance not seldome combined and lincked together in the holie Scriptures themselues chieflie the first and the third of them the same also sometime with an addition of some other words for more euidence sake as Deut 30.1.2 If thou shalt turne into thine heart c. and returne vnto the Lord thy God and obey his voyce in all that I command thee this day thou and thy children with all thine heart and with all thy soule Then the Lord thy God will cause thy Captiues to returne and haue compassion vppon thee c. And 1. King 8.47.48 If they turne againe vnto their heart c and turne againe to the Lorde with all their heart and with all their soule confessing their sinnes c. The like is in many other places of the olde Testament And in the new Testament likewise as for example Matth 3.8 and Luk 3.8 and Act 26.18 wher the Apost Paul saith that our Sauiour Christ sent him to preach to the Gentiles that their eyes might be opened and so might turne from darknesse to light and from the power of Sathan to God And verse 20. hee professeth accordinglie that he preached both to Iewes and Gentiles that they should repent and turne to GOD and doe workes worthie amendment of life that is to say such as might outwardly argue and declare the inward truth of the change of the heart and minde Read also Act 3.19 Amend your liues and turne that your sinnes may be put away c. But enough concerning the words wherby the holie Scriptures of God doe note out and signifie repentance euen such as our owne English wordes doe answer vnto when wee say of any that hee is repentant penitent conuerted amended c. NOw let vs furthermore euen as brieflie as wee can lay forth the nature of repentance from that description which hath bene set downe of it according to the doctrine of the holie Scriptures Wherin wee may well be so much the more briefe because it hath bene in a great part cleared already euen by the opening of the words werby it is vsually pointed out vnto vs. First therfore concerning that which was answered in the beginning namelie that repentance in the generall signification of it comprehendeth all graces of spirituall regeneration and new birth faith onely excepted it may hence appeare that the whole worke of Gods grace which he worketh in his children is comprehended vnder these two heads Repent and beleeue the Gospell For this is a briefe summe of the whole doctrine of the Gospell Mark ch 1.15 And so doth the Apostle Paul abridge his whole doctrine saying that he witnessed both to Iewes and Grecians repentance toward God and faith toward our Lord Iesus Christ Act 20.21 and 2 Tim. 1.13 Keep the true paterne of wholsome words which thou hast heard of me in faith and loue which is in Christ Iesus Wher loue is Synecdochicallie put for whole Repentance because it is a principall grace and as wee may say a radicall or fundamentall part therof And Heb 6.1 Not â—aying againe the foundation of repentance from deade workes and of Faith toward God Neuertheles we graunt herewithall that repentance and conuersion to God may be construed in so large a sense that it shall comprehend faith also as a part of it But wee speake here of the more proper and exact limites and bownds of them like as faith also and knowledge are to be distinguished though sometimes the one is put for the other according to that of our Sauiour Christ Iohn 17. This is eternall life to knowe thee c. And Esay 53. By his knowledge my righteous seruant shall iustifie manie c. Secondlie from the former proofe it is euident that Repentance doth alwaies accompanie true iustifiyng faith But that repentance should be a fruite of faith and that faith in a certaine order is to haue his place assigned before it howsoeuer in time they goe together as touching the inward change of the heart and minde it is not from the former testimonies to be so easily discerned in so much as Repentance in course and order of Doctrine is placed before it the reason wherof hath bene obserued heretofore Wee are therefore for this pointe to looke to some other places of holie Scripture whence it may be cleared And namely to the 9. verse of the 15. chap of the Actes where we read it plainely expressed
should oppresse their brethren shewing therby how greatly the sinne should be detested It is like to the speach of our Sauiour Christ that his Disciples should shake off the dust of their feete against the despisers of the Gospell Note also the speach of the Lord by his Prophet Isai chap 30.22 Yee shall pollute the couering of the images of siluer and the rich ornament of thine images of gold and cast them away as a menstruous clothe and thou shalt say vnto it Get thee hence And chap 31.7 In that daye euery man shall cast out his idoles of siluer his idoles of gold which your hands haue made you euen a sin And by Ezekiel chapt 18.31 Cast away from you all your transgressions wherby ye haue transgressed not onely idolatrie as before in Isaiah but also euery other sinne Consider likewise that which the Prophet Daniell speaketh to Nabuchadnezzer in the name of the Lord Breake of thy sinnes by righteousnesse Abrumpe c. Ther must of necessitie be rough dealing and an holy violence vsed against sinne It will not yeelde vnlesse it be vanquished If it be not killed it will kill c. They therfore that striue most manfully and couragiouslie against sinne yea euen to the death of it they are to be accounted of all others the most valiant men Prouer 16.32 Hee that is slowe to anger is better then the mightie man and hee that ruleth his owne minde is better then hee that winneth a Cittie And Hebre 12.4 Yee haue not yet resisted vnto blood striuing against sinne The weapons whereby sinne is to be incountred must be spirituall according to the nature of the aduersarie Namely by holie prayers and sometimes with fasting as the importunitie of the enemie shall require Our resistance or reuenge must not be by whipping of our selues or by any other like Popish penance but onelie as God requireth in his word All other practises and blinde deuotions are of no reckoning with God Coloss chapt 2.20 As touching those that make semblance of misliking sinne generallie but when their owne particular sinnes come in question they deale as fauourablie with them as may bee they are too great triflers and euen cowardes in this Spirituall warfare They may well be compared to those that make as if they would throwe their children to the puttocks as they say but they imbrace and holde them fast in their armes still Sinne must not be so dallied withall if we meane in good earnest to repent wee must deale with it as with a most impudent and shameles guest that must be thrust out of dores by the head and shoulders as they say before he will departe Thirdlie touching admonition to others that they may learne from our example and experience to take warning read the excellent practise of Dauid Psalm 32. and againe Psalm 51.13 Restore mee to the ioye of thy saluation and stablish mee with thy free Spirit Then shall I teach thy wayes vnto the wicked and sinners shall be conuerted vnto thee And Psal 124 consider both the title the Psal And Ezekiel 18.30 Returne and cause others to turne away from all your transgressions so iniquitie shall not be your destruction It is agreeable to the precept of our Sauiour Christ Luk 22.32 When thou art conuerted saith our Sauiour to Peter strengthen thy brethren Fourthlie concerning watchfulnes that sinne renewe not the strength read 1. Cor 9.27 I beat down my bodie and bring it into subiection lest by any meanes after that I haue preached to others I my selfe should be reprooued Sinne recouering strength is more hard to be subdued afterward Matth 12.43 c. Muta animalia cum fraude capiantur si aliquo se modo in fugam excitauerint fiunt postmodùm cautiora vitantque semper ea omnia in quibus dolos insidiasque senserūt Sic hominem inquit Lactantius poenitentia cautum ac diligentem facit ad euitanda peccata in quae semel fraude deciderit The dumbe creatures growe more warie after they haue escaped their danger much more ought man a reasonable creature growe daily more warie against the danger of sinne Fifthlie how the feare of God helpeth forward this parte of repentance yea how it preuenteth sinne Read Genes 39.9 How can I doe this great wickednesse saith Ioseph to his incontinent Mistris and sinne against God And againe chap 42.8 and chap 50.19 Hee perswadeth his brethren that he minded no reuenge against them because hee had the feare of God before his eyes Reade also Prouer 16.6 By the feare of the Lord men depart from euill And chap 14.27 The feare of the Lord is a Well-spring of life to auoyd the snares of death and chapt 23.17 and Iob chapt 28. vers 28. and Prou 3.7 Read also 2. Cor 7.11 Wher the Apostle rehearseth this holie feare among diuers other of the helping graces to repentance Godlie sorrow saith hee causeth repentance to saluation not to bee repented of c. For beholde this thing that ye haue beene godlilie sorie what great care it hath wrought in you Yea what clearing of your selues Yea what indignation Yea what feare c. Read also Psal 2.11 Serue the Lord in feare reioyce in trembling And Ps 4.4 Tremble and sinne not examine your owne heart vpon your bed and be still that is take heed that ye doe not adde sinne to sinne in an obstinate rebellion against God Selah And Psalm 99.1 Finallie as for the meanes that hinder this parte of Repentance aswell as that other part now following we will consider of them together afterward In the meane season let vs proceede to those helping graces which doe formerly serue to stir vp to newnes of life which is the second part of Repētāce Question Which are they Answere First and principallie an earnest meditation and application of the Resurrection of our Sauiour CHRIST to our dull and dead soules that by the vertue therof they may be quickened suppled and made lithe as it were with a most holie and pretious oyle to rise vp to newnesse of life Secondly a like earnest meditation of all other the mercies of God concerning the comforte of this life whose bountifulnesse and euery parte fruite or benefite thereof ought to leade vs to Repentance yea to carrie vs on forwarde to this our second parte of Repentance Thirdly a faithfull and beleeuing meditation of all the sweet and faithfull promises of God touching the blessednes of the life to come Finallie the feare of God is not onely as a bridle to with-holde from sinne as was answered before but it is also a sharp spurre to quicken vs to newnes of life It is very true and therfore when the Prophet Samuel exhorteth the people of God to serue the Lord Explication and proofe hee maketh the feare of God the ground or cause of it Therefore saith hee feare yee the Lord and serue him in truth with all your hearts and consider how great things he hath done for you
water but hee is rather to be likened to one that is for the most part tossed in the rough and raging waues of the maine sâ—a where one huge billow followeth vpon the neck of another so that if hee should not looke well to his tackle cast the anker-hold of his soule into the sure hope of Gods deliuerance he could not be saued And this plainely sheweth that although the doctrine of beleeuing in God is a lesson wherewith wee begin to teach and catechize children yet it is in the practise of it so great a lesson that the oldest among vs haue not so learned it that we may perfitly take it forth as children vse to speake Wherefore let vs I pray you euen al and euery one of vs giue diligent heed to the Prophets holy exhortation whom God hath set forth as a most experienced School-maister of faith vnto vs as it followeth in the latter part of the Psal When at any time we find our selues combred in our minds euen as if we should be ouerwhelmed with temptations let vs practise the remedy which he telleth vs of froÌ„ his own probatum-est that is let vs empty our hearts by powring forth our complaints and supplications to our good and mercifull God So no doubt shall the force of all the temptations bee broken and continually let out as the swelling waters by a most commodious sluce Neither let vs marueile though toward the end of our Psalme The meaning of it the Prophet so greatlie debaseth trust in Man or in Riches for alas what are they to deliuer or saue a man c Wherefore seeing as the Prophet concludeth both power and mercie belonge vnto God let vs according to the paterne which is set before vs quietly repose our soules onely in and vpon the Lorde nothing doubting but with him wee shall finde most tempestiue seasonable and happie deliuerance and saluation Reade also Psalm 33.16.17 and 146.3 c. Thus then wee haue Dauid for one notable example But he is not alone wee haue Abraham also Genes 15.6 Rom. 4.3 Abraham beleeued the Lord and hee counted that to him for righteousnes And Paul Acts 27.25 I beleeue God saith hee that it shall be so as it hath bene told me Yea we haue a multitude of examples which the Apostle calleth a clowd of witnesses Heb ch 11. And v. 6. of the same ch it is affirmed generallie that euery one that cometh vnto God must not onely beleeue that God is but also that hee is a rewarder of them that seeke him Hitherto concerning the proofe and ground of the article Question NOw in the second place how were you taught according both to the doctrine and also to the examples of faithfull men recorded in the holie Scriptures to vnderstand these wordes I beleeue in God Answere I haue bene taught that in professing that I doe beleeue in God my meaning must bee this that I am verelie perswaded that the onely true God of Heauen and of Earth is and according to his most holie and faithfull couenant will foreuer be my good and gracious God in all things and that therefore I doe vndoubtedly put my whole trust and confidence in him looking for all good things from him for comfort in all and against all euill and finally for my deliuerance out of all euill and for eternall happines and glorie in his heauenly kingdome through his free grace and mercie alone This is so euident from that which hath alreadie bene declared that wee will not stand vppon any further explanation or proofe of it We will therefore goe on forwarde But before yee can beleeue in the onely true GOD aright it is necessarie that yee knowe who and what manner of one God is that yee may be able to put an infinit difference betwixt him and all things whatsoeuer besides This hath bene partlie declared from the preface or generall reason of the tenne Commandements in the former parte of our Treasurie Yet because the more full declaration or as we may say adornation and enriching of this excellent point of Doctrine belongeth to the Gospell therfore it is meet that here wee doe make a more full inquirie into it This wee may doe as I suppose in the order following First if wee search out and sorte togither the excellent titles of the Deitie which shew and declare what manner of one hee is most entirelie in his owne Diuine nature Secondly if wee consider what those titles bee which shew what manner of one hee is in respect of his creatures And therein first what hee is more generallie toward all And then more particularlie what hee is First in respect of their seuerall degrees in humane societie and then in regard of their seuerall estate and condition touching the life and worlde that is to come concerning both the wicked also the Godlie But principally if we call to mind which those most gratious Titles of God are which concerne his elect people and holie Churche which is the most proper and as we may say the essentiall argument of our Christian beleefe Not that wee think that anie thing in God is to be seuered from his nature as if it were accidentall in or to him For we know that he was Eternallie and in all perfection that which hee is without beginning and so shall continue the same for euer and world without end but partly because we are to respect the order and time both how and when God hath manifested himselfe by his externall works either of creation and gouernment and partly because we seeke some helpe to succour the weaknes of our vnderstanding and the frailty of our memorie thereby Question First therfore I desire that yee rehearse those titles that doe shew vnto vs what manner of one God is most entierlie in his own nature Which are they Answere First as our Sauiour Christ teacheth vs Ioh 4.24 God is a Spirit that is to say he is a most spirituall and Diuine nature or Essence and Beeing Explication and proofe That is the meaning of our Sauiour Christ indeed For he doth not in those words speake of the third person of the Trinitie but of God in his Diuine nature simplie and indefinitlie considered so that it is the same in sense with that which God himselfe saith of his owne nature and essence in that he calleth him selfe I am that I am Exo 3.14 As though the Lord should say I am such a one as cannot be comprehended of any creature as touching the perfection and Eternitie of my nature who doe cause all other things to bee but am caused of nothing c. And of the same word as it is vsed in the holie language doth the Lord vsually call himself by the name Iehouah to the end he might be acknowledged God in respect of his Eternitie calleth himselâ—e also the First and the Last Isai 44 6. and chap 4â— â—2 I my selfe euen I am the first I am also the
last ch 41.4 I the Lorde doe the first worke I am he that doth the last not only a perfect beeing in himselfe the onely eternall and efficient cause of all creatures but also to be the cause of the effecting of all his promises and blessings in the proper times seasons therof as the Lord doth interpret his owne meaning Ex 6.2.3 Moreouer saith the text God spake vnto Moses and said vnto him I am the Lord and I appeared to Abraham Isaak and to Iaacob by the name of Shaddai that is all-mightie or all-sufficient God but by my name Iehouah was I not knowen vnto them That is I promised to Abraham Isaak Iaacob the land of Canaan for an inheritance but I did not performe it vnto them as touching the reall and actuall possession of it as I will now to you their posteritie c as it followeth in that chapter It is asmuch as if the Lord should haue said to the Iewes at the coÌ„ming of Christ in comparison of the former ages that hee neuer shewed himselfe so manifestlie or by his name Iehouah as hee did then in so much as all the promises of God are Yea Amen in Christ In which respect our Sauiour Christ himselfe telleth his disciples that they were blessed aboue all other that were before theÌ„ in so much as they nowe sawe and heard that which the Prophets and Righteous men among them desired to heare and see but could not Wherfore worthiâ—ie might they then and wee our selues now in speciall manner hearken to the exhortation of the 68. Genes 21.33 AbrahaÌ„ called vppon the name of Iehouah the euerliuing God Psal vers 4. Sing vnto God sing praises to his name exalt him that rideth vpon the heauens in his name Iah and reioyce before him Isa ch 26.4 Trust in the Lorde for euer for in the Lord God Be Iah Iehouah there is strength for euermore Read also this name Iâ—h Ps 89.8 A mightie Lorde Chasin Iah and Ps 94. twice verses â— and 12. and Ps 118. fiue times and 135. vers 4. And in composition often times Halleluiah praise yee the Lord. Iah is but as it were a contraction of the name Iehouah It noteth the Eternitie yea the Sempiternitie or perpetuall eternitie of God without beginning without ending He that was is and is to come as this name is interpreted in the new Testament and applyed to Christ our Iehouah the Lorde our righteousnes as wee are after to obserue when wee come to consider of the Deitie of his person Question But what other titles are there which doe more entierly then the rest declare the nature of God Answere Next vnto the name Iehouah which as I haue learned wee doe English by the name Lord therby are to vnderstand his eternall nature beeing as was euen now declared the most vsuall title of the Lord is God the which word as I haue bene also taught is vsed of vs in stead of that which signifieth in the Hebrew language the almightines or omnipotencie of God as though hee should call him the God of all might or power Explication and proofe So is it indeed For the Hebrew word El or Eloah in the plurall number Elohim signifieth the power yea the manifold power and vertue of the Diuine nature yea with some learned interpreters also El Elohim Pâ—alm 50.1 Deut. 32.15 Eloah the distinction of the persons in God vnto whom equallie the almighty power of the diuine nature of God doth belong as we shall further consider afterward by the grace of God Thus then the most vsuall titles belonging to the nature of God are in our language Lord and God as though we should call him as in other words we doe the Eternall Almightie God In regard of which eternitie of God the name of God is oftentimes in the holy scriptures said to be eternall likewise that his mercie endureth for euer that all his promises are sure and stedfast that his faithfulnes shall neuer faile that his throne is for euer that his righteousnes is euerlasting and that ther is no end of his kingdome And in respecte of his omnipotencie He that is mightie hath done for mee great things saith the Virgin Marie and holie is his name Luk 1.49 And the almightie God by the name Shaddai Psal 68.14 and Ps 91.1 and often in the book of Iob ch 5.17 ch 6.4.14 and chap 8.3.5 and chapt 22. fiue times verses 3.17.23.25.26 But of the titles of the iustice mercie gouernment of God we shall haue further occasion to rehearse them among some other sorts of the titles of God LEt vs therefore come to those which shew what manner of one God is named to be in respect of his creatures wherin also are noted the actions or works as likewise the diuine properties and attributes of God Question And first to speake more generallie which are they Answere Creator gouernour and preseruer of all things most high possessor of heauen and earth The Lord God of all flesh and of the Spirits of all fleshe The searcher of the hearts and reynes Iudge of the whole worlde who iudgeth without respect of persones The iudge which maketh lowe and which maketh high Lord of hosts and if ther be any other like to these These are euery where to be found in the holie Scriptures Creator Eccles chap ExplicatioÌ„ proofe 12.1 and Isai ch 42.5 and chap 45.12 ver 18. Acts 17.43 c. Psalm 33.6.7.8.9 Psalm 74.16.17 And Psalm 94.9 Iob. chapt 32.22 c. Gouernour Psal 22. The Lord ruleth among the Nations And Ps 33.10.11 The Lord breaketh the Counsell of the heathen and bringeth to nought c. He that chastiseth the Nations Psal 94.10 and Psalm 47.8 God reigneth ouer the heathen And Psal 66.7 Hee ruleth the world by his power Isai 16.1 The ruler of the worlde Preseruer Iob chapt 7.20 O thou preseruer of men And 1. Timot. 4.10 Wee trust in the liuing God who is the preseruer of all men speciallie of those that beleeue And Psalm 36.6 Hee that preserueth man and beast No man could haue anie power or authoritie to gouerne if God did not giue it him Iohn chap 19.11 and Rom 13.4 Most high God possessor of Heauen and Earth Genes 14.22 and Psalm 104 24. Tremell The Lord God of all flesh Ierem. 32.27 of the Spirits of all flesh Numb 16.22 and chapt 27.16 And Hebr 12.9 Father of Spirits Zech 12.1 The Lorde who hath formed the Spirit of man within him c. And Ezech 18.4 All soules are mine both the soule of the Father and also the soule of the sonne are mine Searcher of hearts and trier of the reines 1. Sam. 16.7 The Lord beholdeth the heart And 1. Kings 8.39 The Lorde onely knoweth the hearts of all the children of men And Prou 16.2 The Lorde pondereth the Spirits Psalm 7.9 The righteous God trieth the
Redeemer Deliuerer and Sauiour of his people as he is often called and as he himselfe calleth himselfe in the writings of the Prophets and euery where else in the holy Scriptures Explicatiō proofe We shall finde it to be true for a good taste if we doe call to minde the testimonies alledged before out of Isaiah to proue that there is but one onely God who there is called the onely Sauiour And likewise The God of our saluation Psal 68.19.20 and Psal 25.5 and 27.9 Moreouer Isaiah chap 41.14 The Lord calleth himselfe the redeemer and the holy one of Israel And chap. 44.6 and chap 47.4 and chap 48.17 and chap 49.7 and chap 59.20 I know that my redeemer liueth saith Iob chap 19.25 This redeemer as well writeth F Iun is the father in the sonne by the spirit And to this end and purpose is the Lord also called the God who onely worketh wonders for the deliuerance and safety of his people Psal 77 14 and Psal 72 18 and 136 4. And Dauid for his part calleth God his deliuerer out of all his trouble and from all his enemies 2 Sam 4 9. and Psal 18 48. And otherwhere a present helpe in time of neede c. And againe Great are the troubles of the righteous but the Lord deliuereth them out of all He is the King of Saints Reuel chap 15 3. In all which respects he is called The blessed one that is he that is for his incomparable goodnes to be blessed and praised aboue all yea euen the wicked being Iudges Marke chap 14 61. And thus we haue holpen our selues with some distinction of the manifold titles of God that from thence we might learne what manner a one our God is in whom onely wee are to beleeue There are some places of Scripture wherein the principall of these titles are purposedly set downe together It were therefore to good purpose that you doe rehearse some one or two of them Question Which may they be Answere In the 6 and 7 verses of the 34 of Exodus God himselfe proclaimeth his owne diuine name and nature in these words The Lord the Lord strong mercifull and gratious slow to anger and aboundant in goodnes and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne but not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children to the third and fourth generation The same almost word for word is repeated by Moses Numb 14.18 which he maketh the ground of that his prayer whereby he intreated and obteined mercy for the people who had greeuously prouoked the Lord to anger against them by their infidelitie Reade also Deut. 10.17.18 and Psal 103.7.8 c. The like is in many other places The which we must not think tedious to search out and to obserue more diligently from time to time For when men of this world are exquisite in seeking out and blazing and setting forth the titles and stiles of earthly Princes shall not the seruants of God much rather vse all holy diligence to seeke and enquire after the knowledge of the excellency of God what his diuine stile is infinitely exceeding all the multiplied titles that can be attributed to all the Princes of the world Yes the rather are we to vse al diligēce herein for the reproofe of the sottish rudenes of a number who notwithstanding they are carefull to obserue the titles of men they wil not wholie and right out as some vse to speake or with any reuerence vtter one title of God He is not God Almightie in the mouthes of many but God a might as if they might bee haile-fellow well met with him Here therefore we will by the grace of God staie yet a little longer in this point For seeing it hath pleased God to expresse his owne nature not only simply and entierly in it selfe but also in way of comparison and that partly negatiuely and by an infinite inequalitie partly by similitudes in a certaine proportion of resemblance for a further helpe of our weaknes we wil also cōsider of these things And first of this that by an infinit disparagement as it were the Lord expresseth himselfe after this sort that he is such a one as none may be compared or matched with him As Psal 89.6 Who is equall to the Lord in the heauens and who is like the Lord among the sonnes of the Gods that is of the most mightie vpon the earth Wherevnto we may make that for a true answere which we reade Psal 97.9 The Lord is most high aboue all the earth and much exalted aboue all gods that is aboue all the Angels of heauen And againe Psal 86.8 Among the Gods that is to say among any of those to whom the name of God is giuen whether to Angels or men of magistracy and power aboue the rest or to false Gods such as are so onely by Idolatrous conceit there is none like thee ô Lord and there is none that can do like thy workes And Psal 135.5.6 I know that the Lord is great and that our Lord is aboue all Gods Whatsoeuer pleased the Lord that did he in heauen earth in the sea and in all depthes Herein therefore the Prophet Isaiah is earnest cha 40.18 To whom then will ye liken God or what similitude will ye set vp vnto him And v. 25. To whom now will ye liken me that I should be like him saith the holy one And Exo chap. 1◠11 Who is like vnto thee ô Lord among the gods who is like thee so glorious in holines fearefull in praises doing wonders c And Deu 32.31 Their God is not as our God euen our enemies being iudges And also Psal 115.3 c. Our God is in heauen he doth whatsoeuer he will Their Idols are siluer and gold euen the work of mens hands They haue a mouth and speake not c. And Ier. 10.16 The portion of Iaacob is not like them for he is the maker of all things and Israel is the rodde of his inheritance The Lord of hostes is his name And Gal 4 8. The gods of the heathen are not gods by nature as our God is to wit of a most spirituall diuine nature infinite and eternall as hath bene declared before To this kinde of expressing the Lord in way of comparison negatiuely belongeth that which is written Numbers 23.19 God is not as man that hee should lye neither as the sonne of man that hee should repent Likewise 1. Samuel 15.29 The strength of Israel will not lye nor repent for hee is not man that hee should repent Moreouer Hosh Chap. 11.9 I am God and not man the holy one in the midst of thee c. And Rom 3.4 Let God be true and euery man a lyar As though he should say howsoeuer man is found light and inconstant yet this is a principle which ought to be aboue all exception that God is alwaies and in all things
God is in all things beneficiall to vs pittying tendering vs in all our necessities though we are altogether vnworthie it is likewise our duty to our ability to doe good vnto all though specially to those that be of the houshold of faith as God himselfe coÌ„mandeth Finally it is our most bounden duty to yeeld vnto our God the whole glory and praise of all his mercies Yea euen of those which he maketh vs partakers of by any of his good and holy instruments ExplicatioÌ„ proofe It is most meet that we should do so indeed For whosoeuer the instrument may be and howsoeuer we are to be in some measure thankfull to them Yet God is the onely author and therefore the whole praise must principally redound to him alone according to that which we read 1. Cor. 3.21.22.23 Read also Psal 13.5 I trust in thy mercy mine heart shall reioice in thy saluation I will sing vnto the Lord because he hath dealt louingly with me And Ps 22. ve 22. c. Praise the Lord ye that feare him c. For he hath not despised nor abhorred the affliction of the poore c. and 27.6 Ps 30. verses 11.12 Thou hast turned my mourning into ioy thou hast loosed my sackcloth and girded me with gladnes Therefore shal my tongue praise thee and not cease O Lord my God I will giue thankâ— to thee for euer And Psal 71.14.15.16 Read also Psa 103.1 c. and Psa 116.1 c. and Psa 136. The whole Psalmes is singular to this purpose And Isai 63.7 There are many other places like to these Touching the other branches of this answer read for the proofe of mutual forgiuenes Math. ch 5.23 c. and ch 18.21 22 c. to the end of the chap And Luk 17 3 4 and Col 3 12 13. Now therefore as the elect of God holy and beloued put on tender mercy kindnes humblenes of mind meekenes long suffering forbearing the one the other forgiuing one another c. And for mutuall beneficence read Gal. 6 verses 9.10 Let vs not be wearie of well doing c. And while we haue time let vs doe good vnto all c. Thus much for the present touching the duties of faith from the comfort of Gods mercies IT followeth that you shew what duties belong to the comfort of faith in respect of the incorrupt and most perfect righteousnes of the Lord our God Question which are they Answere The righteousnes of God noteth his faithfulnes in the certaine and sure performance of all his gratious promises and therefore we are in this respect most thankfully and dutifully to praise him It noteth also the seueritie of his Iustice in the punishment of the wicked for the which we are not onely to praise him but also to feare before him Finally the righteousnes of God doth note the whole vprightnes of his wiâ— and nature as the perfect rule and ground of all righteousnes and therefore we are iustly to account euery word of God and all his waies and works aboue all exception most perfectly iust ExplicatioÌ„ proofe It is very iust indeede that we should so doe The iust Lord saith the holie Prophet is in the middest of his Citie he will do no iniquitie euery morning doth he bring his iudgment to light he faileth not but the wicked will not learne to be ashamed Zeph. 2.5 Neuerthelesse as the Lord in the same place sheweth further by his holy Prophet it is the duty of his people to feare him because of his iudgements and to receiue instruction c. Read also Isa chap. 26.9 And Psa 52 6. The righteous shall see it and feare And Heb. 11.28 29. Let vs haue grace wherby we may so serue God that wee may please him with reuerence and feare For euen our God is a consuming fire I know O Lord saith the holy Psalmist that thy iudgements are right and that thou hast afflâ—â—ted me iustly Or in truth in fide that is no otherwise then thou hast forewarned in thy word That wee are to praise God for his righteous iudgements against the wicked read Psal 9.11.12 and 35.8.9 c. and 44.5.6.7.8 and 47.11 c. and 52.9 and 38.10.11 and 64.9.10 and Psal 119.62 At midnight will I rise to giue thanks vnto thee because of thy righteous iudgements That is for those righteous lawes of God the breach wherof he iustly punisheth vpon the wicked which band themselues together to rob and spoile his faithfull seruants Touching the faithfulnes of God the which as was answered is somtimes meant by the righteousnes of God It is written Ier. Lament chap. 3 23. His compassions are renued euery morning Great is his faithfulnes For the which as was answered in the beginning of the answer wee stand bound most thankfully and dutifully to praise our God And so we read Psal 89.5 Where often mention is made of the faithfull couenant and oath of God O Lord saith the Prophet Ethan euen the heauens shall praise thy wonderous worke yea thy truth in the congregation of Saints c. But there are other duties belonging to the comfort of faith in the constant faithfulnes vnchangeable truth of God Of whoÌ„ it is written 2 Tim 2.13 Though we beleeue not yet abideth he faithfull he cannot denie himselfe And Tiâ— 1.2 God that cannot â—ie hath promised eternall life before the world began And Ro 3. ve 3.4 What though some did not beleeue Shall their vnbeliefe make the faith of God without effect God forbid Let God be true and euery man a lyar c. Question VVHat therefore may the other duties of this comfort of faith be Anâ—â—er It requireth earnestly of vs first that we depart from iniquitie Secondly that we ioine to our faith euery other vertue of true godlines and the holy fruites anâ— practiâ—e of them to the warranting vnto our owne consciences the truth of our assurance touching our election and saluation Thirdly that we remaine firme and constant in the faithfull profession of our hope without wauering as also in the practise of true loue toward our Christian bretheren without ceasing Fourthly that we doe not onely continue but also grow and increase in all holinesse continually Finally the comfort of God his most stedfast fidelity and truth requireth of euery faithfull beleeuer that he admit nothing either interpretation of holy Scripture or prophesie or miracle or any pretended reuelation or assertion either of man or Angel to the preiudice of any the least part of the diuine truth of Gods word which is most perfect and intire in it selfe ExplicatioÌ„ and proofe It is very true euery part of this your answere hath expresse warrant from the holy Scriptures of God For the proofe of the first read 2. Tim. 2 19. where the Apostle making meÌ„tion of some of corrupt mind that had erred froÌ„ the faith who also had destroied the faith of certaine he affirmeth neuertheles that the foundation of God
the Sonnes sake according as the holie Ghost both from the Father and the Sonne beareth a most effectuall witnesse to our soules and spirites And this is vnto vs as the face of God most comfortablie shining vpon vs. To this ende also let vs diligently obserue that God is not called a Father only in way of comparison to signifie his loue toward vs as tender and deare as the loue of a naturall Father here on earth toward his naturall childe But hee is a heauenlie Father in respect of his eternall Sonne most naturallie and in all perfection of truth And accordingly the Sonne of God is the naturall and onely Sonne of the Father And the holy Ghost likewise is naturallie and in all perfection of truth and substance the Spirit of them both farre aboue and beyond all that wee or any Angell of heauen can throughlie conceiue So then whatsoeuer similitude wee doe alledge one way or other to expresse this singular and pierelesse Mysterie wee must of necessitie acknowledge that there is in the things themselues an infinite dissimilitude also so that the similitude can but onely in some respecte shadowe out that which the holie Ghost alone must cause vs to vnderstand so farre as it is meet for vs to vnderstand euen farre aboue that which any similitude of it selfe can teach vs. If wee might beholde in any outward representation the nature of God whether should we rather cast our eyes then vpon the sweet face of the Sonne of God INCARNATE in whom GOD hath reuealed his glorie as it were with open face as wee read 2. Cor 3.18 And yet as experience hath shewed the naturall face or outward Person of our Sauiour Christ if we may so speake could not suffice to the manifesting heereof no not to those who were daylie conuersant with him For manie looked vpon him bodilie while hee was here on earth who by that outward viewe knewe God neuer the more spirituallie It was his holie Doctrine and his most gratious and Diuine workes and his excellent vertues which caused the face glorie of God to shine forth from him vnto those onelie who had the eyes of their mindes opened so to behold him And this was that which mooued the Apostle Paul to say Hence forth know wee no man after the fleshe yea though wee had knowen Christ after the flesh yet now hence forth know we him no more And much rather would the Apostle refuse to knowe Christ and the holie Trinitie by anie bodilie and deade pictures or images of them by Crucifixe or any other way And as for similitudes borowed from any spirituall thing the soule of man made in the image of God may seeme of all other things that wee haue occasion to be best acquainted withall to be most like in that it beeing a spirituall substance is onely one though it haue diuerse distinct properties vnderstanding and reason memorie will and affection yet how infinite oddes there is it is easie to vnderstand For the soule of man though it be spirituall and immortall yet it is a created substance And the qualities thereof are created qualities in the soule and not the soule it selfe either anie one or all of them together What then Wee must of necessitie content our selues and our soules so to knowe both the nature of God and the Persons of the Godhead perfitlie distinct in the same that wee may as the truth it selfe requireth acknowledge that in the full perfection of it the Diuine nature is infinitelie aboue the weake capacitie or vnderstanding eyther of vs or of anie other creature Wherefore wee most humblie and thankfullie acknowledging the vnspeakable mercie of God for that measure of the reuelation of this most high incōprehensible Mysterie which it hath pleased him to reueale vnto vs in his holie Scriptures and holding our selues fast and Religiouslie to them Let vs in like humble manner beseeche our most good and gratious God to vouchsafe to giue vs of his grace that wee soberlie captiuating all similitudes yea and reason it selfe to the obedience of Faith whose nature is to beleeue that which is aboue all naturall sense and reason whatsoeuer hath witnesse and warrant from the word of God let vs I say as on the one hand cast away all ignorance and neglect of due search after the due knowledge hereof so on the other hande let vs in like manner beware of all presumptuous and vaine curiositie lest preassing too farre wee be confounded and ouerwhelmed of the brightnesse and glorie of it For like as our bodilie eyes are not able to looke directlie vpon the seate or as it were centre of brightnesse which is in the Sunne no more nay much lesse are wee able with the eyes of our mindes to behold the infinite brightnesse and most glorious Maiestie of the Lorde God the Father of all Light as hee is in himselfe whether wee looke to the vnitie of his Diuine nature or to the distinction of the Persons in the same According as it is said No man can so see God and liue Exod◠33.20 1. Timoth 6.16 Read also Genes 16.23 Trem interpret And Iudges chap 13.22 where it is recorded that the Parents of Samson were afraide they should die as if they had seene God aboue that had bene meete for sinfull creatures to see him God who set bownds for the people which they might not passe toward the mountaine at the giuing of the law Exod 19.12.13 Neither would haue the arke of the Testimonie commonlie looked vpon vncouered Numb 4. verse 5. c. 20. and 1. Sam 6.19 The same our God no doubt cannot like that anie should vnreuerendlie prye into this most holie secreat concerning his owne Maiestie and Diuine nature with a minde to see further into it then it hath pleased himselfe to reueale the same Wee may most iustlie saye of this knowledge of the Diuine nature of God and of the manner or order of the Beeing thereof as touching the Existence of them internallie or ad intra as the learned speake to witte how the Father is of himselfe and of no other eternally without all beginng the Sonne eternallie begotten of the Father before all time and the holie Ghost proceeding from them both and yet neuerthelesse beeing alwaies Essentiallie present in and with them both wee may I say iustlie determine of this knowledge according to that wee read Psal 139.6 It is too wonderfull for vs it is so high that wee cannot attaine vnto it Wee knowe not the way of the winde or as some translate of the Spirit to witte how it commeth into man nor howe the bones doe growe in the wombe of her that is with childe Eccles 11.5 nor how the soule of man dead through sinne is againe regenerated and renewed within him Iohn 3.7 much lesse can wee vnderstand what the eternall generation of the Sonne of God or the eternall proceeding of the holy Ghost do meane Neuerthelesse as touching the manner of the working
2. Sam 7.23 Read also Isai 6.8 and chapt 54.5 Thus the distinction of Persons may be proued partly by the vsuall phrase or form of speach in the holy language And partly it may be prooued by such testimonies as doe in our owne translation make more expresse mention of the Persons as Psalm 33.6 By the worde of the Lorde were the heauens made and all the hoste of them by the breath of his mouth That is as Iunius interpreteth Pater in filio per spiritum The father in the sonne by the spirit And Isai 63.9.10 In all their troubles hee was troubled and the Angell of his presence saued them in his loue and in his mercie he redeemed them and hee did beare and carie them alwaies continually But they rebelled and vexed his holy Spirit c. Haec tota narratio vt idem Interpres est in primis euidens si qua in vetere Testamento ad confirmandum doctrinam Christianam de vno Deo tribus Personis This whole narration as saith the same Interpreter is as euident as any in the olde Testament to proue the Christian doctrine concerning one GOD and three Persons Likewise Hagg 2.5.6 Yet nowe be of good courag◠ô Zerubbabel c. for I am with you saith the Lord of Hostes. According to the word that I couenanted with you when ye came out of Egipt so my spirit shall remaine among you feare ye not Est hic locus de sancta Trinitate euidentissimus This place say Trem and Iunius is a most euident place concerning the holy Trinitie But it will peraduenture be obiected of some that in none of these places no nor in that of the Apostle Iohn where hee saieth There are three which beare witnesse in heauen there is any mention of the word Person Question What other testimonie or ground of holy Scripture haue you that wee may safely and boldly assure our selues to beleeue that these three are and may be called by the name of three Persons Answere In the first Chapter of the Epistle to the Hebrues verse 3 the Apostle saith of our Sauiour Christ the Sonne of God that he is the brightnes of the glory and the ingrauen forme of the Person of the Father Wherefore seeing the Father is a person in a respect or relation to the Sonne so is the Sonne in a like respect or relation to the Father and consequently also the holy Ghost is a person in a like respect and relation to them both Explicatiō proofe There is in deede the same reason of all three persons mutually which is of any one to either of the other And touching the Sonne of whom it is said that he is the ingrauen forme of the person of the Father the Sonne himselfe our Lord Iesus Christ saith in this respect that he which knoweth the Sonne knoweth also the Father Iohn ch 14.7 c. If ye had knowne me saith our Sauiour Christ ye should haue knowne the Father also c. I am in the Father and the Father is in me c. Read also chap. 8.19 Onely it must be confessed that the Apostle in the place of the Epistle to the Hebrues vseth the word Hypostasis the which word for word is a Subsistence but assuredly hee vseth it altogether in the same sence as wee commonly vse the word person as it is rightly translated according to the vse of all true Christian Churches For these words Hyphistamenon Hypostasis Prosopon with the Christian Grecians are the same in common interpretation with our English word Person as it is vsed of vs from the Latine word Persona in such sence as it is applied of all Latine Diuines to the opening of this mysterie Of this therefore for this present enough Shew now likewise what ground you haue that the Persons in the Deitie are to be distinguished not onely in the relation of words but also really as we may say and in respect of the order of the Beeing of the diuine nature it selfe Answere What proofe haue you for this Question At the baptisme of the Sonne of God our Lord Iesus Christ Math. chap. 3. verses 16.17 God the Father did actually make it most cleare in that by audible voice from heauen he pronounceth of the Sonne then vpon earth in the nature of man This is my beloued Sonne in whom I am well pleased And the holy Ghost in the likenes of a Doue descended and lighted vpon our Sauiour Christ the sonne of God at the very same time This is a liuely proofe and declaration of it in very deede Question But what ground haue you that the Persons are to be distinguished in such manner as was before affirmed by generation and by beeing begotten and by proceeding In the 14. verse of the first Chapter of the Gospell according to Iohn our Sauiour Christ the Sonne of God Answere is called the onely begotten Sonne of the Father full of grace and truth And chap. 3. verse 16. God so loued the world that he hath giuen his onely begotten Sonne c. And Heb. chap. 1 verse 5 6. Vnto which of the Angels said he that is God the Father at any time Thou art my Sonne this day begat I thee And againe I will be his Father and he shall be my Sonne And againe When hee bringeth his first begotten Sonne into the world he saith And let all the Angels of God worship him Explication and proofe Heere it is plaine that the Father hath begot and that the Sonne is the onely begotten of the Father The which generating or begetting that it was eternall and before all beginning we read Prou. 8 22. c. The Lord saith wisedome euen the eternall wisedome of God the euerliuing Sonne of the Father he hath possessed me in the beginning of his way I was before his works of old I was set vp from euerlasting from the beginning and before the earth When there were no depthes was I begotten c. And must it not needes be that the Sonne of God is begotten in speciall manner that is after a most diuine manner seeing it cannot agree to the Angels of God though they be the chiefe of all his creatures Neither is it against the eternitie of this generating and begetting of the Sonne of God that he saith This day begat I thee For these words concerne onely the manifestation of the Sonne of God in the nature of man either typicallie in King Dauid who was a figure of him or properly by his owne appearance in the flesh in the due time and season thereof But the former words Thou art my Sonne as they are referred to our Sauiour Christ they are spoken of the eternitie of the Sonne of God before all worlds according to the witnesse of the Sonne of God himselfe Iohn 17.24 Father thou louedst me before the foundation of the world No◠shew likewise some testimonie for proofe of the eternall proceeding of the holy Ghost Question Where may that
But of the fatherly prouidence and gouernment of God our heauenly Father we shall likewise haue iust occasion to consider more fully afterward Wherein also the most perfect wisedome of this our Father wil be made more manifest vnto vs. And that yet further accōpanied with his most tender mercy according to that thanksgiuing of our Sauiour Christ Matth. 11.25 c. and according to that of the Apostle 2. Cor 1.3 Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and God of all consolation and comfort Moreouer we are to beleeue in him as being most righteous according to that 1. Pet. 1 17. For he is such a Father as iudgeth without respect of persons And therefore doth our Saui Christ pray to him as being a righteous Father Iohn 17 25. And likewise also as being a holy Father in the 11. verse of the same chapter Finally we are to beleeue in him as being most faithfull and true according to that which we read in the same Euangelist ch 8 14 16. Though I beare witnesse of my selfe saith our Sauiour Christ yet my record is true for I knowe whence I came c. And if I also iudge my iudgement is true for I am not alone but I and the Father that sent me And ver 26 27. He that sent me is true and the things which I haue heard of him those speake I vnto the world They vnderstood not saith the Euangelist that he spake to them of the Father c. And thus we may see that we are to beleeue in God our heauenly Father the first Person in the holy Trinitie as being an eternall almightie the most wise most holy most righteous and most mercifull Father the most faithfull and true c. For whatsoeuer is ascribed to the Father who is God it must be vnderstood as attributed vnto him absolutely and in all diuine perfection aboue all comparison to bee made with any creature Yet so doe we attribute these things to the Father that we doe not neither may wee exclude either the Sonne or the holy Ghost as hath beene obserued before and is more fully to be cleared and confirmed hereafter These things thus obserued let vs now goe forward to those points which are to be furthermore considered for the vnderstanding of this Article And first insomuch as was a little before touched God is termed and is in very deed a Father in diuerse respects I desire that you doe make a more full rehearsall of this point Question What are those diuerse respects according to the which God is called by the name of a Father Answere First God is called and is in truth most properly a Father onely in respect of his naturall and onely eternally begotten Sonne our Lord Iesus Christ Secondly in respect of his workes of Creation Thirdly in respect of his fatherly prouidence preseruation and gouernment ouer all his creatures euer since he created and made them Fourthly in respect of his holy Church and elect people whom he hath in special manner most graciously adopted in his beloued and onely begotten Sonne by nature to be his children of meere fauour and grace Explication and proofe That God is most properly a father in respect of his naturall and onely begotten Sonne it is euen of it selfe euident For Father and Sonne are naturally and properly relatiues euen here among men on earth but principally whē we speake of God the heauenly Father and his Sonne For though as touching the earthly nature of man one Father may haue many naturall Sons the which haue all of them their seueral participation in the nature of their Father yet in the diuine nature there cannot possibly be more then one Sonne seeing the whole nature of the Father is essentially eternally and euerlastingly communicated vnto him alone And likewise howsoeuer the naturall Father on earth hauing many children doth by naturall instinct diuide as it were his affection among them according as he had euen by nature a distinct and often renewed affection and desire to enioy them yet the heauenly Father hauing but one entier infinite and eternall desire of generation in his diuine nature he hath wholly and without all possibilitie of distribution or reiteration from before all beginning and for euermore placed his whole desire delight and affection in his owne onely Son And euen so much doth the Father himselfe testifie at the baptisme of the same his Sonne hee hauing then taken to his diuine nature the nature of man This is my beloued Sonne saith the Father in whom I am well pleased And thus doth the word Abha vsed in the holy language for Father signifie from the roote Abha which is in the proper signification of it so to desire or affect a thing that the desire and affection doth rest it selfe in the same being once attained vnto This is perfectly naturally to be found onely in the minde and will of God the Father according to that in the Prophesie of Hosh chap 11.1 I called my Sonne out of Egypt because I loued him Ahabehu For these wordes doe principally respect our Sauiour Christ the Sonne of God eternally and most perfectly beloued of him yea so as he is for euer setteled in this his loue as we read Mat chap 2.15 Thus then in the first place God is a Father in respect of his owne one onely begotten and naturall Sonne our Lord Iesus Christ Secondly that he is called a Father in respect of his workes of creation it may appeare by this that the Angels of heauen are called the children of God as Iob chap 1.6 The children of God came and stoode before the Lord Satan came also among them And againe Chap 2.1 And Chap. 38.7 All the children of God reioyced from the beginning of their Creation Read also Dan. 3.25 Where the Angell that preserued the three children of Israel from burning in the fierie fornace is said to be like to the Sonne of God as one of singular comlines and beautie c. Thus Adam also though in a degree a little inferiour to the heauenly Angels is called the Sonne of God as we read Luk. ch 3.38 And the posteritie of Adam also though degenerated are called the off-spring of God Act. 17.29 Not by generation to speake properly but by Creation And so is that word off-spring to be vnderstood According to that Isai ch 64.8 O Lord thou art our Father we are the clay c. And Mal 2.10 Haue we not all one Father hath not one God made vs And Heb 1◠9 God is called the Father that is in a special manner the creator of spirits For he hath made our soules as well as our bodies yea our soules by a most excellent creation as shal further appeare when we come once to the purposed handeling of that doctrine Now in the third place that God is a father in respect of his most fatherly prouidence and of the souereigntie of his
fatherlie care to turne all to the benefite of the soule according to that of the Apostle Paul Romanes 8.28 Wee knowe that all things worke together for the best vnto them that are called of his purpose c. But more particularlie Question What is that admirable manner of the Lord God his most prouident mercifull and Fatherlie gouernment ouer the soules of his children and faithfull seruants Answere VVheras wee are all of vs by nature vaine foolishe prowde and rebellious against God and his word he doth by the gracious power of his holie Spirit through his word so alter and change the hearts mindes and willes of all those that be his that hee maketh them fooles in themselues sheweth them to be in themselues weake also miserable euery way forlorne that so he may make them carefull to seek to be truely wise holie and blessed in him Yea hee leadeth them downe as it were to the lowest pitte of Hell that he may make them fitte at the last to inhabite the highest and most glorious Heauens And all this of his meere grace and fauour in his beloued Sonne our Lorde Iesus Christ euen according to his owne counsell and purpose in him before the world was as was saide before It is verie true For euen herevnto doth the Lord subordinate the course of his gouernment ouer all his other creatures and workes To this purpose hath hee sanctified all his holie ordinances worde prayer Sacraments c. To this purpose doth hee speciallie guide the thoughtes wordes and works of his children censuring rebuking and chastising them so farre as they doe erre and goe astray from him but comforting incouraging and reioycing them in all things wherin they doe well obeying his word and the holie motions of his good Spirit which frameth their hearts of conscience to will and desire that onelie which God willeth c. This your last answere containeth both the effectes and also the cause of this excellent prouidence of God concerning his children For the which I desire that you should shewe some proofe out of the holie Scriptures And first concerning the effectes of Gods most holie gouernment in the altering and changing of the heartes of his chldren of fooles making them wise of weake strong c. Question What ground haue you for the proofe of these things Answere To this purpose the Apostle Paul teacheth vs that wee are not of our selues sufficient no not fitte so much as to thinke a good thought 2. Cor. 3.5 Much rather therefore must the will and the deede be of God Philipp 2.13 For it is God saith the same Apostle who worketh in you the will and the deede euen of his good pleasure And 1. Corinth 12.3 No man can say that Iesus is the Lorde but by the holie Ghost And Romanes 8.14 They that are the Sonnes of God are ledde by the Spirit of God Finallie Galatians 5.22 c. The fruite of the Spirit is loue ioye peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no lawe For they that are Christes haue crucified the fleshe with the affections and luâ—â—es If wee liue in the Spirit let vs walke in the Spirit ExplicatioÌ„ and proofe See the last Answere in the former page These holie Scriptures doe shew in deed the most excellent and admirable worke and gouernment of God concerning the soules of his children To the which purpose also the Apostle saith further Let euery one that seemeth to be wise in this world be a foole that he may be wise For the wisedome of this world is foolishnes with God c. 1. Corinth 3.18.19 Reade also Rom 7.9 c. to the ende And Galat 5.17 Read likewise Reuel 3.17.18.19 Thou saiest I am riche c. and knowest not that thou art wretched c. I counsell thee to buye of mee gold tryed by the fire that thou maiest be made rich c. As manie as I loue I rebuke and chasten be zealous therefore and amend And that the Lorde leadeth his children downe as it were to the lowest pit and raiseth them vp againe from all their feares and sorrowes c. it is euident Psalm 86.13 and Psalm 130.1 And likewise Actes 14.22 The beaten way to the kingdome of God is by manifold affliction and tribulation But in all troubles and afflictions the Lorde standeth by his children as a tender supporter and comforter 2. Corinth 4 8 9. Moreouer how exact a watche and howe prouident a gouernment the Lorde exerciseth ouer his children reade it notablie described Psalm 139.1 c. O Lorde saith the Psalmist thou hast tryed mee and knowne mee Thou knowest my sitting and my rising thou vnderstandest my thought a farre off c. Thou boldest mee straite behinde and before c. Whether shall I goe from thy Spirit c. But all this to the singular benefit of euerie true seruant of God whom God nourtereth as a Father his childe whom hee dearely loueth And as hee dealeth thus watchfullie for euerie one a parte so doth hee for the whole bodie of the Church conioyntlie against the which the verie gates and power of Hell shall neuer bee able to preuaile as our Sauiour Chrâ—st hâ—mselfe assureth vs. Finallie the gouernment of God ouer the soules of his children whether of euerie one apart or of manie or of all together it is to be considered not onely in his long sufferance before their conuersion but also in their conuersion it selfe and for euer after So that if they waxe at any time forgetfull he causeth their owne heartes to smite them as hee did the heart of king Dauid after that hee had sinned in numbring the people hee giueth them troubled consciences he chastiseth them sharplie in their bodies because of the sinne of their soules he taketh awaye all comfort of his Spirit for the time though hee mindeth to restore them to their former ioyes againe But who can expresse the manifold wisedome of Gods most holie prouidence in the gouernment of his children Hetherto of the effectes of Gods most gracious prouidence towardes his Church and euerie member thereof LEt vs now come nowe to the chiefe cause of all The which as was saide is the meere grace and fauour of God Question What ground haue you hereof Answere Because thou wast precious in my sight saith the Lord by his holie Prophet and thou wert honourable and I loued thee therfore will I giue man for thee and people for thy sake Isai chapt 43.4 c. ExplicatioÌ„ proofe The same we may see likewise testified Deut chapt 7. verses 6.7.8 c. and Ezek chapt 16.1.2.3 c. The which testimonies though they respected more particularlie the Church of the Iewes yet by them it is euident what manner of affection the Lord beareth towards his whole church both of Iewes and Gentiles and also what is the true cause of all the dignitie and happinesse of the Church euen the free loue and adoption or acceptance
attributed vnto him doe declare Iesus Christ the onely Sonne of GOD our Lord. And then they doe teach vs more particularly and by piecemeale as wee may say First after what manner this second Person of the holy Trinitie God the Sonne tooke mans nature and therein did manifest himselfe namely in that we professe that we doe beleeue that in respect of his humane nature he was conceiued by the holy Ghost and borne of the Virgin Mary Secondly they doe teach vs in what order hee did in the same his humane nature execute his Office here vpon earth specially his high Priesthood which is one chiefe and principall part thereof in that as it followeth in the Articles of our faith we professe further that we beleeue in him as hauing suffered vnder Pontius Pilate and as being crucified dead buried and descended into Hell Thirdly they teach vs concerning the same second Person the Sonne of God our Lord Iesus Christ how he hath by his exaltation declared himselfe to haue obtained of the Father all whatsoeuer he had humbled himselfe and suffered for before euen our perfect redemption iustification and saluation in that it followeth Hee rose againe the third day and ascended vp into heauen Fourthly they doe teach vs what our Lord Iesus Christ the Sonne of God doth for vs still to the perpetuall confirming and vpholding of all that he hath once obtained in that we professe yet further that we beleeue He sitteth at the right hand of God the Father almightie to wit as a continuall Mediator and Intercessour by vertue of his former sufferinges and obedience on our behalfe Finally the Articles of our faith doe teach vs what the same our Lord Iesus Christ the Sonne of God wil doe at the last for the perfecting of all things to the end that we and all the elect of God may haue the full fruition of all the benefites of our redemption for euer in so much as he is in this respect ordained of God to be the Iudge of the world and therefore shall come againe frâ—m heauen to giue a finall sentence vpon all people at the end of the world according to the wordes of our Beleife From thence shall he come to iudge both the quicke and the dead So then wee cannot but easily perceiue that there are many things of the greatest waight and importance that which we are to inquire and consider off in this part of our beliefe And first and foremost wee haue this singular great mysterie yea euen a double mysterie laid before vs in that the Articles of our faith doe giue vs to vnderstand that we are 〈◊〉 beleeue not onely in the Sonne of God the second Peâ—son of the most holy and glorious Trinitie considered simply in his Godhead by relation to the Father in a distinction of the second Person from the first but also as he hath now by reason of his incarnation a distinction of nature in the same his diuine Person in that he is both God and man Great is this Mysterie of godlines as the Apostle Paul doth worthily call it that God is manifested in the flesh iustified in the spirit c. And it is most worthily with all diligence and in most holy and humble reuerence to be inquired into of all Christians NOw therefore let vs henceforth very diligently and with all holy reuerence as we haue promised inquire of these most weightie points of our Christian faith according to our former course from the ground and warrant of the holy Scriptures of God Beliefe in God the Sonne both God and man in one diuine Person of a Mediator betwixt God and man Quest And first of all what ground haue you The Ground and warrant of it that we are to beleeue in the second Person of the most holy Trinitie not onely as he is God simply considered in his Deitie but also as he is both God and man in the vnion of either nature in one and the same most holy and diuine Person Ans In the beginning of the 14. chap. of the Euangelist Iohn we haue an assured grouÌ„d from the testimonie of the same most holy and diuine Person himselfe who is the very truth and cannot but giue a most faithfull and true testimonie in all things whereof hee speaketh Reâ—earse the wordes of the text Which are they Question He saide to his Disciples Let not your heart bee troubled yee beleeue in God beleeue also in me Answere Explica ioÌ„ proofe This place doth plainely confirme it vnto vs indeede For who was he that spake thus to his Disciples but he that was in the very true nature of man daily and familiarly conuersant among men euen one in all thinges like to those vnto whom he spake as touching his humane nature sinne onely excepted And these wordes of our Sauiour they were a part of his last Sermon to hiâ— Disciples Wherein he doth before haâ—d most louingly and sweetly comfort his Disciples against the trouble and offence of his reprochfull death and of his bodily departure from them the which our Sauiour knowe right well would shake his Disciples saith Hee is therefore very earnest in exhorting and incouraging of them to bee constant both in faith toward him and also in loue among themselues c as wee shall haue occasion in the particulars to declare more fully hereafter In the meane season let vs well obserue to our present purpose that these words of our Saui to his Disciples did not onely teach them but they are also of singulaâ— vse to teach vs and all Christians euen to the ende of the world how we are to beleeue in the Sonne of God our Lord and Sauiour That is to say euen a we doe beleeue in God the Father himself For so doth the speâ—ch of ou Sâ—uiour giue plainely to vnderstand in that â—e saith Yee beleeue in God beleeue also in me Or as some read the sentence interrogatiuely Doe yee beâ—eeue in God Beleeue also in me As though â—ee should say Howsoeuer you shall see indeede that I am in respect of my humanitie mortall and must shortly dye yet be ye not discouraged waite a while and yee shall see my diuine power more eff ctuaâ—ly manifested and confirmed tâ—ereby vnto you In the meane while alsâ— sâ—e hat ye doe not forget that I am very God equall to the Father in Godhead as I haue taught ye heretofore as well as I haue euery way shewed my selfe to bee very man like to your selues in the common frailtie of mâ—ns nature And therefore see that yee cease not to put your trust in me as in your Sauiour and redeemer Such is the plaine testimonie of our Sauiour CHRIST concerning his Godhead And as wee reade also 1 Iohn 3.23 It is the commandement of the Father saith our Sauiour that we doe beleeue in the Sonne And therefore it must needes followe that he is God For we must beleeue in no creature concerning saluation seeing there
contradiction that our Lord Iesus Christ the Sonne of God is both God and man in one onely Person of a mediator betwixt God and man For so it is necessary for our saluation as may be euidently perceiued by that which hath beene said alreadie Question But what is the reason why he that is our mediator to God must be both God and man in one Person Answere The reason as I haue beene taught is for that if he had not beene man he could not by his sufferings haue satisfied the iustice of God who in his iustice was to punish that nature which had offended him And if hee had not beene God hee could not for one moment haue endured that intollerable burthen of the wrath of God which hee must of necessitie endure that was to make satisfaction for our sinnes Neither could he in so short a time as he suffered haue made a full and perfect satisfaction for vs. Neither could hee haue vanquished our so mightie aduersaries as Sinne Death Hell and the Diuell are Finally hee could not haue purchased and atchieued the crowne of euerlasting happines and glorie for vs most vnworthy and miserable sinners if he had not beene in our nature Immanuel that is God with vs for vs euen very true God and eternall life it selfe Explicatiō and proofe It must needes haue beene so indeede For insomuch as there is no Sauiour that can saue with an eternall saluation but the Lord God the eternall Iehoua as God himselfe often affirmeth and namely Isai 43.11 Neither is there any other name in heauen or in earth whereby we can be saued but by our Sauiuor Christ Act. 4.12 It must therefore follow that our Sauiour and Mediatour betwixt God and vs must needes be God And that euen because as was touched before the most high and infinite merit of the sufferings of our Sauiour and consequently all the most worthie and mightie effects thereof doe depend vpon it as may easily bee perceiued by calling to minde that which is written Act. 20.28 Likewise Colos 1.12 13 14 c. and chap. 2.8 9 10. and Heb. 7. the whole chapter and Reuel 5.2 3 4 5 c. 9 10 c. None was found worthy to take the booke and to open the seales thereof but onely our Sauiour who alone was killed and who alone hath redeemed vs to God by his blood c. And for the same cause it was that the Sonne of God did not take the nature of the Angells but the nature of man as it is expresly obserued Heb. chap. 2. verses 14 15 16 17 18. Reade also Matth. chap. 1. verse 23. The Angell sent from God to Ioseph saith They shall call his name that is the name of the man childe to bee borne of the Virgine Marie Immanuel the which as the Euangelist obserueth is by interpretation GOD WITH VS Thus therefore it behooued that onely the Almighty God in the fraile nature of man should be a meet sufficient Mediatour and Sauiour for vs. And thus I trust that by the grace of God we haue had a sufficient declaration of the meaning of these wordes of our beliefe In Iesus Christ the onelie Sonne of God our Lord. NOW that wee may goe forwarde let vs come to the promise where-vnto our faith is to looke for the support and stay of it in this so necessarie a point The Promise Que. What promise therefore haue we in the holy Scriptures that the Son of God both God and man being anointed of God to be the Christ and a Sauiour and the Lord ouer his Church shall be our Lord and Sauiour a Prophet high Priest and King vnto vs to saue vs and so many as shall truly beleeue in him Answere We haue the promise hereof euen from the beginning of the world immediately after the fall of mankinde a◠hath by another occasion been answered before out of the third chapter of Genesis Where God himselfe saith The seede of the woman shall breake the Serpents head Explication and proofe This seed here spoken of in way of prophetical promise is no doubt Christ the Sonne of God whom now we speake of according to that of the Apostle Paul Gal. ch 4. verse 4. When the fulnes of the time was come God sent forth his Sonne made of a woman and made vnder the law that he might redeeme them which were vnder the law that we might receiue the adoption of Sonnes So that here wee haue both the most ancient and as we may say the primitiue promise of the Gospel and there-withall also the performance of it in the due and proper season appointed therevnto by God himselfe who onely is the vndoubted and most faithfull Author of it Moreouer the Angells interpretation of the name Iesus giuen to the Sonne of God by the commandement of God himselfe as we haue seene before containeth a promise of saluation to the whole Church by him Matth. 1.21 Thou shalt call his name Iesus for he shall saue his people from their sinnes Reade also Isai 49.6 It is a small thing saith the Lord that thou shouldest be my seruant to raise vp the tribes of Iaakob and to restore the desolations of Israel I will also giue thee for a light to the Gentiles that thou maiest be my saluation vnto the end of the world That is ouer the whole earth both to Iew and Gentile There are many such testimonies And yet further all the anointed and consecrated high Priests Prophets and Kings of Iudah and Israel before the comming of our Sauiour Christ they were so many visible or typicall promises as one may say of spirituall redemption and saluation by him But let vs inquire more particularly for the gratious promises of God in this behalfe Question And first of all What promise haue we that the Sonne of God our Lord Iesus Christ should be a Prophet to the Church to teach it the will of God most perfitly as it were from the bosome of the Father Answere We haue the promise hereof expresly recorded in the 18. verse of the 18. chapter of the fift booke of the Prophet Moses called Deuteronomie Rehearse the words I will raise thee vp a Prophet saith the Lord to Moses from among thy brethren like vnto thee and I will put my words in his mouth and he shall speake vnto them all that I shall command him Explication and proofe That this promise is made concerning our Sauiour Christ Reade Acts. 3.22 23 24 25 26. Reade also Isaiah chap. 61. verse 1 c. and Luke 4 1◠c. This was vpon these grounds and testimonies of the holy Prophets so vulgarly expected in Israel that euen the profane woman of Samaria professeth her selfe to be assured that the Messias should come and shew himselfe a most perfect Prophet and Teacher I know well saith she that the Messias shall come who is called Christ When he is come he will tell vs all things And herevnto
would not beleeue in him as being the Sonne of God they should dye in their sinnes ExplicatioÌ„ proofe The same is likewise testified in diuers other places of holy Scripture to set out this great danger some whereof haue beene mentioned before As Iohn chap 3.18.19 and verse 36. And chap 16 8.9 where it is noted for a very hainous sinne not to beleeue in Christ And 1. Cor 16.22 If any man loue not the Lord Iesus Christ let him be had in execration c. And 2. Thes 1.7.8 the punishment is threatened to be answerable to the hainousnes of the sinne of not knowing nor obeying Read also Deut. 18. verses 15.19 Act 3.23 Heb. 1. c. and chap 3 1 7 8. and chap 12 25 c. For this cause it is that is for the auoiding of this so great and horrible a danger that God of his infinite mercie desirous that all which belong vnto him should bee saued hath caused our Sauiour Christ to bee most famoâ—sly published and made knowne to the world by prophecies of men by the testimonie of Angels by the sound of his owne voice by the often renewed witnesse of Iohn Baptist yea and the cause why our Sauiour himselfe preached himselfe most plainely professing that hee was the very Messiah and Sauiour of the world Iohn 4 26 41 42. and chap 7.37 c. And chap 9 35 36 37 38 and chap 11 verses 24.25 26. And Iohn 20 27 28 29. And Luke 24 36 37 38 39 4â— c. And Heb 2 verses 3 4. And therefore how great an indignitie is it indeed to refuse so great a saluation as is offered by so worthy a person shall it not be iust with God to punish all such with a thousand damnations if it were possible And the rather if refusing the true Christ any should yeeld himselfe to the worship of Antichrist Reuel chap 14.9 10 11. Wherefore let all Turkes and Iewes Athiestes and profane persons reproch vs for beleeuing in him that was the Carpenters Son in such a one as was crucified and could not as they blaspheme saue himselfe let vs reioyce in this that through the rich mercie of God we beleeue in that Sonne of God who was indeed by common estimation the Sonne of Ioseph and who did in very deed of his owne most gracious good will giue himselfe to the death of the crosse for vs c. And thus may we see that it is no vaine labour that we take when we search out the ground and riches of this most excellent mysterie of faith and godlines seeing our saluation lyeth vpon it And as our Sauiour himselfe giueth vs to vnderstand they that will not receiue him being the true Christ are in danger to be giuen ouer to imbrace a false Christ through the iust iudgement of God Iohn 5 43. I am come in my Fathers name and ye receiue me not if an other shall come in his owne name him will ye receiue Read also 2. Thes 2.10 Finally those horrible and blasphemous herisies which many haue fallen into ought to awaken vs to looke diligently to our hearts that we doe vnderstaÌ„d and belieue rightly this article of our faith To the which end it may not be amisse for the more forcible admonitions sake if we set down some of those sundry heresies wherewith the Diuel hath peruerted the mindes of many And first against the true vnderstanding of the titles IESVS and CHRIST in that the heretikes called Gnostici and the Cerinthians and the Colarbasij seperated Iesus and Christ as if these two names had signified two seuerall Persons And againe in that the Valentinians deuided Iesus Christ into three Persons More particularly against the title Iesus appropriated to our Sauiour the heretike Menander called himselfe Iesus and the Sauiour The Manichâ—â— say that Iesus is the redeemer onely of our soules and not of our bodies The Paternians and Postillians they forsooth 〈…〉 â—ger of not beleeâ—ing this Article will haue Iesus to bee the redeemer of the vpper partes of the body onely and not of the nether parts Likewise against the right vnderstanding of the title Christ the Nestorians and the Christolytes make in Christ one Person of his diuinitie and another of his humanitie The Peratae say that Christ hath a threefold body consisting of three parts of the world The Hâ—lcesaites make two Christs The Simonians said that Simon Magus was Christ The Sethians say that Seth was the Christ Against the true meaning of the title onely begotten Sonne Basilidians and Origenistes they contend that Christ was a created minde yet so as they say that he was the first begotten minde or vnderstanding The Marcionites say that Christ is not the Sonne of God the Creator but of another The Origenistes and Arians say that Christ was a creature by nature and God by grace or fauour That Christ the Sonne of God should bee begotten of the seede of God the Father the Heracleonites and Bardesauistae made a fabulous narration The Valentinians Secundians and Colarbasij fancie that Christ should not be of God but ex Aeonibus according to their most vaine curious speculatioÌ„ The Benolians say that Christ was the Sonne of God but yet by adoption The Natiuitarij say that Christ was indeed from euerlasting with the Father but not the Sonne from euerlasting neither begotten by him The Artemonites Samosateniant Marcellians Photinians and Lucians denye Christ to be God or to haue beene at all before the time of his incarnation from the Virgine Mary The Seruetani will haue the Father to be from euerlasting about to generate the Sonne but not to doe it indeed till the time he was begotten of the Virgin Mary The Arians and Exoucontij will haue Christ made of things that had no beeing before The Arians againe and the Donatistes say that Christ was no Autotheos God of himselfe but a made God and inferiour to the Father The Melchisedecians say that Christ was inferiour to Melchisedec both in power and nature The Accatians Semi-ariani and the Macedoniani doe hold Christ to be onely of like substance with the Father Omoiousion not Omoousion of the same substance The Eunomians say that hee is of another substance then the Father Heterousios The Anomians and Aetians that he is of a dislike substance from the Father Anomoios The Duliani that he is the Fathers seruant The Agnoetae say that the diuine naturâ— of Christ was ignorant of some things The Monophysitae that the diuine nature in Christ did take the beginning from the incarnation Finally against the true meaning of the title Lord the Papists make the Pope heade of the Church and acknowledge him to haue a power to make lawes beside the word of God to bind the conscience vnder paine of daÌ„nation These manifold hereticall blasphemous and monstrous conceites laied thus before vs may iustly admonish vs to vse all good and holy diligeÌ„ce with most humble praier and supplication to God and all
the vnderstandâ—ng of this great mysterie The proofes and explication wherof wee will nowe adioyne vnto them Touching the first we read thus Iohn 1.14 The word was made flesh And Galat 4.4 The Sonne of God was made of a Woman And Rom 1.3 and 2. Tim 2.8 He was made of the seede of Dauid according to the flesh For the virgine Marie was of the posteritie of King Dauid as hereby plainely appeareth And in this respect hee is furthermore called the Sonne of Dauid and therewithall the Sonne of Man as Matth 20. verses 28.30.31 and chapter 22 verses 41.42 The Genealogie also of our Sauiour Christ from Abraham and so forward to Ioseph the reputed Father of our Sauiour in his descent generation after generation by the Euangelist Matth cha 1. verses 1.2 c. And againe from the same Ioseph backward euen to the first man Adam set down by the Euangelist Luke in his 3. chap verses 23 c in the ascent or parentage of Marie confirmeth this most plainely and plentifullie to all that are teachable and willing to vnderstand the same Moreouer allbeeit the tribes did often marrie one within the other Iudges 14.3 as Dauid of Iuda married King Sauls daughter of Beniamin And Elizabeths mother though of Iuda in all likelyhood was married to one of Leui and so was cosen to the Virgine Marie Luke chapt 1. verses 5.36 Yet because they did most vsuallie marrie within their owne tribe as the examples are frequent and the matter cleare euen of it selfe and in one case euen by speciall coÌ„mandement that it should be so Num ch 36.5.6.7.8.9.10 We may iustly conceiue that Ioseph tooke Marie to wife out of his owne tribe after the vsuall manner Yea and more then this all testimonies of the holie Euangelists confirming that the holie prophesies touching the descent of our Sauiour are fulfilled they are so many vndoubted proofes that Marie as well as Ioseph was of the very familie stock of king Dauid For otherwise the prophesies could not haue ben fulfilled so the truth of the whole Gospel shuld be called into question of wicked Atheists c. Read also He 2.16 ch 4.15 Well therfore may we resolue of this truth that our Sauiour Christ hath the verie true nature of man of the bodilie substance of the Virgin Marie like to vs in all things euen from the conception sinne onely excepted indued likewise with a reasonable soule inspired of God at the time appointed after the same manner as God vseth to animate if we may so speake other children in the wombs of their mothers hauing an aptnes from the beginning to vnderstand and affect things and growing afterward in knowledge wisedome of minde as well as in stature of bodilie substance as it followeth to be considered of vs in the time thereof The summe of our present instruction is this that our Sauiour did euen from the conception take the true nature of man And what a wonderfull mysterie is this that for the saluation of mankinde the Sonne of God being verie God should so farre abase himselfe to be made man by assuming of mans nature the immortall to become after a sort mortall the infinite finite the Creator creature This is admirable mercie this is a mysterie most worthie to be loued and reuerenced aboue all other But on the contrary side very erroneous heretical is the opinion of all such as doe obstinatelie hold that our Sauiour did not take his humane nature from the substance of the blessed Virgin but came from heauen and passed through her wombe as if wine should be put into a vessell afterwards to be emptied againe out of the same whervnto they doe vainely and wickedlie abuse these holy scriptures 1. Cor 15.47 He is the Lord from heauen And Philip 2.7 He took on him the forme of a seruant c. And Rom ch 8.3 He was in the similitude of sinnefull flesh For our Sauiour Christ is the Lord from heauen not in regard of of his humanity but rather of his Deitie Neither do the words form of a seruaÌ„t or shape of man take away either truth of maÌ„hood or truth of seruice inferiority in respect therof no more theÌ„ do the words forme of God vsed in the same place denie the truth of his Godhead And it is to be noted also that the Apo speaketh by coÌ„parison in respect of that glorie which either our Sauior had with God before his incarnation or now since his ascension which was greatly obscured as it were hiddeÌ„ vnder the vail of the flesh while he was here on the earth euen froÌ„ his conception c till he rose againe asceÌ„ded vp to heaueÌ„ Onelie those words similitude of sinfull flesh are simplie to be vnderstood insomuch as our Sauiour was neuer sinfull indeed saue onely by imputation of our sinnes which he tooke vpon himselfe on our behalfe to satisfie for them Like heretical is the fancie of such as contend that our Sauiour Christ had no soule giuen vnto him in the wombe of the Virgin vnder this imaginarie pretence that the Deitie it selfe was in stead of a soule vnto the bodie Wherfore let vs in the feare of God abandon all such erroneous conceits as being directly contrary to the truth of the conception of his humane Nature must needes be contrarie to the truth of beliefe concerning the same Thus much of the first point of the Answer Nowe touching the second point that the humane nature of our Sauiour Christ was perfectlie sanctified in the Conception the wordes of the holie Angel to the virgin Marie doe plainely sheweâ—â— Luke 1.35 The Promise The holie Ghost shall come on thee c therfore also that holie thing that shall be borne of thee shal be called the Sonne of God And so it must needes haue bene to the ende that he might be the fulfilling of that which was prefigured by the sacrifices of the lawe which must be all of them in their kinde pure and without blemish that is to say that he might be that true vnspotted lambe of God that should take away the sinnes of the world And how should that cleanse away the filth of another thing that is not cleane it selfe If a soule clothe should be washed in soule water it would remaine foule still Likewise if our Sauiour Christ had not bene perfitlie holie how could he haue bene our sanctification in the sight of God For these causes therefore was it necessarie that our Sauiour should be conceiued by the holie Ghost of a virgine and not be begotten by ordinarie generation of man For all that are so begotten are sinnefull and vncleane Euerie man must confesse with King Dauid that hee was conceiued in sinne Onelie our Sauiour Christ is of all men to be excepted in that his conception followed not the ordinary race Read Heb 2.11 4.15 and ch 7.26 Thus then was our Sauiour Christ in his humane nature most holie by
profitteth vs not to saluation but by the humane nor the humane without the diuine as our Sauiour himselfe saith Iohn 6.53 and verses 61 62 63. The conception profiteth not without the birth nor the birth without the life nor the life without the death nor his death without his resurrection nor all that he did vpon earth either before his resurrection nor in the forty daies after without his ascension vp to heauen Neither doth his ascension or sitting at the right hand of the Father perfect our redemption and saluation till he shall haue executed and performed his last iudgement Reade Iohn 16.7 I tell you the truth saith our Sauiour It is expedient for you that I goe away for if I goe not away the Comforter will not come to you but if I depart I will send him to you And verses 12 13 c. Reade also Luke 21.27 28. and Rom. 8.23 Colos 3.1 2 3 4. Philip. 3.20 21. and 1. Cor 15. verses 12 13 14. and so forth to the end of the chapter In this respect also it is said of the Church of our Sauiour Christ that they who were before his comming in the flesh were not perfect without vs that haue followed them after his comming Neither shall wee be perfect till all shall be gathered into one fold Heb. 11.39.40 Iohn 10.16 But touching the Article of faith now in hand For any to beleeue in the obedience and death of our Sauiour or in his resurrection c. without beliefe in his conception it were as if one would build without a foundation For so our Sauiour Christ in regard of the coniunction of the humane and diuine nature by this conception of the holy Ghost is compared to the foundation of the Church yea to the whole and compleat building arising from thence in an allusion to the holy temple of Ierusalem Hag. 2. ve 3 4 c. Zech. 6.9 c. 15. and Isai 60. The foundation of this spirituall Temple may be said to haue beene laid in the incarnation of our Sauiour by the conception of the holy Ghost By his birth and by the obedience of his life and death the walls were as it were raised and set vp and by his resurrection c. the roofe was laid ouer it as it were and fully finished Heb. 9.1 c. and verses 11 c. Now though this house being well set forward in the building by God was attempted to be pulled downe by such as were accounted in their time chiefe Master builders yet in three daies our Sauiour built it vp againe according as he had told theÌ„ before that he would Ioh. 2.19 Destroy this Temple in three daies I will build it vp againe The necessiâ—ie therefore of beliefe concerning the truth of this Article of the conception of our Sauiour is the cause why GOD hath so graciously reuealed and confirmed it together with the other Article of his birth c. by the testimonie both of men and women and also of the Angels of heauen Now therefore that we may growe to an issue in this point wee may iustly affirme that they doe erre in the very foundation of our saluation whosoeuer doe not beleeue in our Sauiour Christ according to the truth of this Article For it is no Christ with an aierie body or with a body from heauen conueied into the wombe of the Virgin as some haue vainely fancied whereby wee must bee saued but by that CHRIST who is the seede of Abraham and Dauid who tooke our true nature of the Virgin Mary c. as hath already beene declared Let vs therefore very carefully euen as we tender our soules auoid all erroneous and hereticall opinions and fancies swaruing from the holy truth in this behalfe The which that wee may the better doe it shall not be amisse for vs to set downe a briefe collection of the manifold heresies of sundrie sorts of heretikes misled by the Diuel from the truth of this Article that by other mens dangers we may learne to beware First therefore the heretikes called Carpocratiani are to bee vtterly condemned who affirmed that our Sauiour Christ was conceiued after the carnall manner of the conception of other men Likewise the Ebionites Cerinthians and Theodosians who held that hee was conceiued by the comming together of Ioseph and Mary These are directly contrary to the holy Scriptures touching the conception of our Sauiour by the holy Ghost There haue beene diuers other heretikes who haue partly denied the truth of the humane nature and partly haue peruerted and ouerthrown the truth of the personall vnion of both the natures Against the truth of the humane nature First the Valentinians Secundians and Apollinaristes doe deny that Christ tooke a body of Mary The Tatians and Manichaans deny Christ to be of the seede of Dauid The Ophites Cerdonians Marcionites Apollites Manichaans and Aâ—â—artodochites deny CHRIST that was borne of the Virgin Mary to be true man c. The Apellites say that the body of Christ was compounded of the foure Elements and of the Starres The Armenij say that the body which was taken of Mary was from the conception such as could not suffer any paine The Valentinians and other heretiks would make Christ to haue a heauenly and spirituall body and not an earthly body or like to the bodies of other men The Arians and Eunomianâ— deny Christ to haue taken a humane soule but onely a body The Apollinaristes grant that Christ tooke indeed a soule with the body but yet a vegetatiue soule onely and not a reasonable soule Such are the wicked heresies imbraced of many contrary to the veritie of our Sauiour Christs humane nature both in body and soule Now against the truth of the personal vnion of the humane nature with the diuine there are many like wicked and fantasticall heresies First the Entychians Iacobites and Armenij affirme that the humane nature of Christ was absorpt or swallowed vp of the diuine The Nestorians Seruetans and Vbiquitarians contend that the humane nature is deified that is as they say changed into the diuine The grouÌ„d of the article and made equall vnto it The Timothians say that there is a third thing made of a certaine mixture of two natures in Christ This third thing the Theodosians say that it is mortall but the Caians say it is immortall The Manichaeans affirme that the Sonne of God descended into the Sonne of Mary at his Baptisme The Apollinaristes say that the word of God it selfe was changed into the fleshe The Theopaschites teach that the diuine nature did suffer in Christ The Acephali and Seuerites grant indeed that both the diuine nature and also the humane doe remaine in Christ but they say with all that their proprieties are confounded and not distinct The Apollinaristeâ— againe they say that Christ in that he is man hath no will of his owne because the humane nature is by their false doctrine confounded and changed into the
testimonie of Anna a holy Prophetisse both in the Temple and to all in the citie they were so many testimonies of his birth Finally the birth of our Sauiour Christ is manifested and confirmed by that which is recorded concerning the malice of Herod in that he most wickedly and treacherously intended the destruction and murther of our Sauiour euen from his birth And in that to the same ende and purpose he commanded a most cruel and barbarous infanticide or murthering of all the young infants that were male children in Beth-lehem and all the places there about from two yeeres of age and vnder though all in vaine through the most watchfull prouidence of God who preserued our Sauiour from this vntimely death that he might in due time be a Sauiour by death to giue vs euerlasting life All these are indeed very notable manifestations and confirmations The meaning of the Article of the vndoubted certaintie of our Sauiour Christ as the wordes of the holy Euangelists themselues doe plainely declare Concerning the first whereof wee read in the 2. chap of Saint Luke from the 8. Explication and proofe verse to the 15. in these wordes And there were saith the Euangelist in the same countrie shepheards abiding in the fielde and keeping watch by night because of their flocke And loe the Angel of the Lord came vpon them c. Concerning the second it followeth in the same chapter from the beginning of the 15. verse to the end of the twentith after this manner And it came to passe when the Angels were gone away from them into heauen that the Sheâ—heardes said one to another let vs goe then vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. So they came with hast and found both Marie and Ioseph and the babe laid in the manger c. Concerning the third confirmation it followeth still in the same chap from the 21. verse thus And when the eight daies were accomplished that they should circumcise the child his name was then called IESVS who was named of the Angel before he was conceiued in the wombe By the which circumcision our Sauiour made himselfe subiect to the Law and to stand bound to fulfill the righteousnes of it for vs. So that he did not onely take our nature but also set himselfe in our estate and condition so farre as might be without sinne Concerning the fourth confirmation we read Mat ch 2. from the beginning of the ch to the 12. verse when Iesus then was borne at Beth-lehem in Iudea in the daies of Herod the King behold saith S. Matthew there came wise men from the East to Ierusalem Saying where is the King of the Iewes that is borne For we haue seene his Starre in the East and are come to worship him c. Concerning the fift returne againe to the second chapter of Saint Luke and read in your Bible from the 22. verse to the 39 as it followeth thus And when the daies of her purification after the Law of Moses were accomplished they brought him to Ierusalem to present him to the Lord c. By the which his presentation he was dedicated to God to minister in holy things on our behalfe And concerning the last confirmation wee read it thus testified by the Euangelist Mat ch 2. verses 16 17 18. Then Herod seeing that hee was mocked of the wise men was exceeding wroth and sent forth and slewe all the male children that were in Bethlehem and in all the coasts thereof from two yeere olde and vnder according to the time which he had diligently searched out of the wise men Then was that fulfilled which was spoken by the Prophet Ieremiah saying In Rama was a voice heard mourning and weeping and great lamentation Rachel weeping for her children and would not be comforted because they were not Thus wee see that wee haue a most sure and plentifull ground and stay for the warranting of our beliefe concerning the birth of our Sauiour Christ of the Virgin Mary LEt vs therefore goe forward to the second point of our inquirie concerning the meaning of the Article Question What may that be Answere The meaning of this Article is thus much that the humane nature of our Sauiour Christ being conceiued by the holy Ghost of the very substance of the Virgin Marie as touching the flesh and continuing to receiue nourishment and grouth in the wombe of the Virgin after the naturall course and manner of the fruite of the wombe in all other women yea continuing in the wombe for so long a time as women doe goe ordinarily with child was also according to the same season borne and brought forth into that world by the trauell of the Virgin after the same naturall manner that other children are borne ExplicatioÌ„ proofe This is the true meaning of it indeed Al things were as ordinary in the birth as might be coÌ„cerning a child of so extraordinary coÌ„ception And yet that also was as ordinary as was meet coÌ„uenieÌ„t that it should be without al vnclean sinful lust yea eueÌ„ as touching the holy vir who was in this respect saÌ„ctified of God aboue all other women God would in the one and in â—he other The Promise auoide all miraculous dealing as much as might be that our Sauiour might not onely take our very true nature but also that wee might knowe and vpon certaine and cleare knowledge beleeue it to be so To this very purpose it is that in the ancient prophesie of the Patriarke Iaakob as was touched before such a word is vsed to signifie the humane nature of our Sauiour as properly noteth the after-birth which vsually attendeth vpon child-bearing Shilo 1. secunda eius id in quo innoluitur partus in vtero existens Metonymia rei continentis pro contenta vt inquit Trem. And that by this word Shilo the Messiah or Christ is meant all Interpreters both Iewes and others doe consent as the same Tremellius witnesseth To this purpose also mention is made of the opening of the wombe according to that Law of God touching the first borne which should be presented to the Lord Exod 13.2 And so our Sauiour was as we sawe before Luke 2.23 Neither is the circumcision of our Sauiour nor the purification of the Virgin Mary impertinent herevnto And it is to very necessarie purpose that wee should knowe these things to be so to the ende wee might be euery way assured of the truth of the humane nature of our Sauiour against all heresies contradicting the same For otherwise surely they should neuer haue beene thus plainely and particularly expressed in the holy Scriptures both of the Law and of the Gospell Now it is time that we come to the Promise Question What promise therefore haue wee that our Sauiour Christ should bee thus borne and brought forth into the world to vs and for our benefit Answere All the former promises and
at the things which were reported by them And verse 20. it is further testified concerning the Shepheards themselues that they returned glorifying and praising God for all that they had heard and seene as it was spoken vnto them And concerning the blessed Virgine Marie it is said verse 19. That she kept and pondered all in her heart Moreouer concerning the wise men we read Matth cha 2. And not onely of their reuerend estimation of our Sauiour as the whole history sheweth but also of their great trauell as we read in the latter end of the first verse Of their boldnes verse 2. Of their ioyfulnes without all offence at the externall basenes of our Sauiours birth and of their homage and worship done vnto him verses 10.11 And last of all of their circumspection and care to performe their faithfull allegiance verse 12. Concerning in the example of Simeon wee read Luke ch 2. verses 28.29.30.31.32 Hee tooke our Sauiour vp in his armes and praised God and said Lord nowe thou doest let thy seruant depart in peace according to thy word for mine eyes haue seen thy saluation c. Read also verses 34.35 Behold this child is appointed for the fall and rising of many in Israel Finallie concerning the Prophetisse Anna we read as it foloweth in the same chapter verse 36. Ther was a Prophetisse one Anna c. And verse 38. She comming at the same instant vppon them confessed likewise the Lord and spake of him to all that looked for redemption in Ierusalem All which examples no doubt are recorded The daÌ„ger of not beleeuing this Article not onelie for the discourse and explanation of the holie Storie but also for our instruction and like imitation vpon the same considerations which moued them both to thinke speake and doe as they did THe duties therfore of faith concerning this Article beeing such as haue bene described now in the last place of our inquirie what is the danger of not beleeuing in our Sauiour Christ the eternall Sonne of God borne in due time Question verie true man of the Virgine Marie The holie Apostle S. Iohn teacheth and verie earnestlie affirmeth that euerie Spirit which confesseth not that Iesus Christ is come in the flesh Answere is not of God but that this is the Spirit of Antichrist Hee doth so indeede as we reade in the 3. verse of the fourth chapter of his 1. ExplicatioÌ„ and proofe Epistle And there is verie good and necessarie reason why he should teach so For he that denieth the truth of the humane nature of Christ denieth the comming of Christ yea and all the fruites and benefits both of his birth and also of his whole life and death And therin he is an open aduersarie to God and his Christ as the word Antichrist it selfe giuen for the title of such plainly sheweth according to the Greeke language And beside that insomuch as it is a grace of the Spirit of God to teach Christians to confesse that according to this Article of the Christian faith Iesus Christ is come in the flesh as the Apostle saith in the former verse it must needes be that all such as denie it are of the Spirit of Antichrist and be therein open aduersaries to God who hath sent his Sonne in the flesh trulie Conceiued by the holie Ghost Such Antichristes and aduersaries both to God and his Sonne our Lord Iesus Christ were the Simonianites Valentinians Marcionites Apollinaristes and many other sortes of heretikes as they haue bene rehearsed before in the Article of his Conception by the holie Ghost with their seuerall heresies against the humane nature of our Sauiour The beliefe of all which heretikes was no doubte nothing better then an aierie and vanishing beliefe euen a shadow and spectrum of faith and no true faith in deede euen answerable to that which they held that our Sauiour had no true bodie but onely an outward appearance of a bodie and which as the Diuell bewitched them to thinke was but a spirituall or aierie thing of some strange coÌ„position not like vnto ours c. And thus by the goodnes of God wee are come to an ende of our inquirie concerning the Article of the birth of our Sauiour Christ according to the propounded order of our course NEuerthelesse vpon some good consideration wee will yet more particularlie inquire as in way of an appendix why the name of the Virgin Marie is mentioned in this Article of our beliefe For it is verie vnskilfullie yea most wickedlie and blasphemouslie misconstrued by manie as though Marie herselfe had bene such a one as had bene conceiued without sinne to the ende that in respect of her owne puritie of nature our Sauiour might be borne and brought forth of her without all spot of sinne Whervpon also haue followed these hereticall conclusions that she is to be esteemed for our Ladie here on earth and a Queene in heauen therfore to be pictured with a crowne vpon her head so painted in Church windowes c with an opinion that shee hath power and autoritie to command her Sonne and therfore is to be praied vnto c. But all these are false causes coined in the deceiuable shop of mans superstitious and idolatrous braine to be vtterlie condemned and abhorred of all true Christians as intollerable blasphemies against God and most hainous iniuries done to the blessed virgin Question I aske therefore what be the true causes or reasons which may be beleeued to be such indeed Answer First for the more full certaintie or perspicuitie plainenes of the holy history it selfe Secondlie that our beliefe might be so much the more eâ—â—aâ—e and vnfoulded concerning the truth of the humane nature of our Sauiour Thirdlie that as hath bene said alreadie shee might be had in memorial for a notable example to vs of beleeuing in Christ and of obeying his Gospel and of blessing praising and magnifying the name of God for our saluation which is brought to light by the incarnation and manifestation of him ExplicatioÌ„ proofe These are the true causes indeed as may be discerned by that which hath ben set downe before For how can God be sufficientlie praised for this most gracious worke of his And what place is ther left for any doubting seeing not onely according to the prophecie of Isaiah it is testified that the Mother of our Lord was a Virgine notwithstanding the conception and birth of this childe but also seeing it is particularlie described vnto vs who that holie Virgine was by her name by the place of her dwelling by her parentage in that shee was the daughter of Elie by her husband to whom she was first betrothed and afterward married by her kindred in that Elizabeth the mother of Iohn Baptist was her Cosine c. Luke chap 1.26 c. and ch 3.23 We cannot denie but the Papists are ready to alledge other causes namelie because as they teach the blessed Virgin is to be honoured
course wee are to take that wee may attaine to the comfortable assurance thereof we read Mat 6. v. 12.14 and chap 9.6 and chap 18.21.22.27 and Luke 7.48 and chap 15.1.2.3 c. and verse 20. c. Concerning the resurrection of the dead we read that our Sauiour doth confirme it Iohn 5.28.29 and Mat chap 22. verse 23. c. where he confuteth the heresie of the Sadduces against this article Likewise he assureth al that shall beleeue in him of euerlasting life not onely in those places now last alledged but in many other not easily to bee numbred And thus we see that the doctrine of our Sauiour is entire and perfect concerning all the articles and grounds of our Christian beliefe As for praier it is familiarly knowne to euery one of vs that he taught vs a most perfite rule and direction of it as wee finde it recorded Matth chap 6.9 c. and Luke chapter 11.2 c. And againe Matth chapter 7. verse 7. Beliefe in God the SoÌ„ne who taught a most holie and perfit doctrine c. we read how our Sauiour incourageth all faithfull Christians to this dutie as to a speciall fruite and exercise of faith Read also Iohn 14. verses 13 14. and chap 16 26 27. Likewisâ— Luke chap 11.5 c. Moreouer ch 18.1 2 3 4 5 6 7 8. he exhorteth to constancie in praier without fainting Likewise as our Sauiour was the ordeiner of the Sacraments both of Baptisme and the Lords supper so he hath with the institution of them plainely set downe the doctrine and instruction concerning the right manner of the administration and also the endes and vses wherevnto he hath appointed the same Mat chap 26. verse 26 c. and chap 28.18.19.20 Last of all concerning the externall gouernment of the Church of God such as he would haue to be in perpetuall vse for the well ordering thereof thaâ— offences might be auoided and al disorders rebuked and censured we haue the expresse grounds of it deliuered and taught by our Sauiour Mat ch 16.19 And ch 18. verses 19.16.17.18.19.20 Read also Iohn ch 20. verses 22 23. But of these things more afterward In the meane season it may suffice vs that from this briefe collection and suruaie of the doctrine of our Sauiour Christ we see that he hath set it downe most holily and perfitly in all points and therefore that he is worthy to be acknowledged and beleeued in as being a most faithfull Prophet yea greater then any Prophet yea euen as in the author of all holy doctrine together with the Father and the holy Ghost to guide vs in the perfit way to his euerlasting and glorious kingdome It is true that the whole body of the holy Scriptures is the onely entire doctrine of our Sauiour Christ by what instruments soeuer the same was spoken or penned For they both spake and also wrot as he directed them by his holy Spirit But in this our present discourse we haue spoken onely of that his doctrine which he vttered by his owne most holy and sacred mouth while he abode here vpon the earth Question NOw therefore that this discourse being ended we may goe forward Did God euer make any promise to vs and his Church that our Sauiour Christ should be so perfit a Teacher vnto it Answere Yea. For in this respect the Lord by his holy Prophet Isaiah long before the comming of our Sauiour calleth him wonderfull and Counseller as one that should in most excellent manner declare the high counsells of God to his Church and people Isaiah chap 9.6 He declareth also that our Sauiour should to the same ende be indued with the manifold and most excellent giftes and graces of the holy Spirit of God in that he was to come in the nature of man chap 11 2.3.4.5 Likewise he declareth further that he should haue the tongue of the learned know to minister a word in due time to him that is wearie chap 50.4 Finally he prophecieth that by his knowledge he should iustifie many ch 53.11 ExplicatioÌ„ These prophecies vttered and set downe in the name of the Lord doe containe euident promises from the Lord. For as our Sauiour testifieth All things must be fulfilled that were written of him Luke 22.37 And touching the speciall manner of his teaching by parables as wee haue obserued and set them down before that was therein fulfilled which was prophecied Ps 78. I will open my mouth in parables c. according to the testimonie of the Euangelist Mat ch 13.34.35 And accordingly are we to hearken to the same his speciall kind of teaching with speciall reuerence agreeable to the exhortation and example of holy Psalmist Ps 49.1.2.3 Heare this all yee people c. I will incline mine eare to a parable c. But of the duties more afterward THe comfort of the doctrine is first to be considered Question What is that Answere It is euen the same which was declared to the comfort of faith concerning the spirituall annointing of our Sauiour Christ to be a most high and perfect Prophet vnto vs. It is the same indeed That is to say it is a very great and singular comfort The Dutie that we haue so perfect a doctrine deliuered vnto vs by our blessed Sauiour that we may safely and vndoubtedly rest in it as in the very truth indeede yea as in the whole truth of God which it behoueth vs to knowe For as the doctrine of Moses and all other the Prophets which were before our Sauiour pointed on still to looke toward our Sauiour then to come so our Sauiour being come the Euangelâ—sts and Apostles point vs backe to him and to that doctrine which he preached and taught himselfe and which he commanded them as they acknowledge to preach in his name as the onely true doctrine of God And so doth our Sauiour himselfe professe saying Iohn 7.16 My doctrine is not mine to wit in such sense as the malignant sort tooke it but his that sent me That is no otherwise mine but as it is his also And then it â—olloweth If any man saith our Sauiour will doe his will he shall knowe of the Doctrine whether it be of God or whether I speake of my selfe He that speaketh of himselfe seeketh his own glorie but he that seeketh his glory that sent him the same is true and no vnrighteousnes is in him And ch 8.31.32 If yee continue in my word maâ—ke that he calleth it his own word speaking to the teachable beleeuing Iewes ye are verily my Disciples And ye shall know the truth the truth shall make ye free And for all other whosoeuer they be which teach not this doctrine of our Sauiour they are false Prophets they haue not entred in by the doore but they haue climbed vp some other way and shew themselues to be thieue robbers come in to spoile and not feed cherish the flocke Iohn 10.1 c. So that we may boldly
adiuring of him in the name of the liuing God as it were vpon an oath to the ende hee might drawe out some thing from his owne mouth which they might take aduantage of that they might pretend some cause of death For that was already determined by them and it was the verie cause of their comming togither as the Euangelist Matthew noteth in the beginning I charge thee by the liuing God saith the high priest yea euen as it were vpon the religious regard of an oath as thou wilt answere before God for such is the force of the word Exorcizo which hee vseth that thou tell vs if thou be the Christ the Sonne of God whom for the further colouring of his pretended zeale he calleth the blessed God Mark 14.61 Vnto the which vehement adiuration of the high priest we are fourthlie to obserue that albeit our Sauiour Christ knowing his wicked drifte continued his silence for a time as the Euangelist Luke recordeth rendered these reasons of his silence If I tell you ye will not beleeue it And if also I aske you ye will not answere me nor let me goe yet seeing it was a materiall point for the Church to be perswaded of our Sauiour Christ knowing as well when to answere as when to be silent he answereth directlie though he knewe that it should cost him his life Thou hast said it saith our Sauiour that is it is as thou hast said it I cannot neither may I denie it And that this was the meaning of our Sauiour Christ the Euangelist Mark maketh it plaine chapt 14.62 For he addeth that our Sauiour Christ said further I am hee Yea and notwithstanding he saw himselfe most extreamly despised and abhorred of the high priest the whole Councill Neuertheles saith our Sauiour I say vnto you hereafter shall ye see the Sonne of Man that is to say the Sonne of God euen my selfe in that I am the Sonne of man euen in my humane nature aduanced to sit at the right hand of the power of God and come in the clowdes of heauen In the which words our Sauiour doth notablie euen vpon the danger of his life testifie and confirme all the Articles of our Christian faith concerning his whole Exaltation and diuine glorie in his humane nature in regarde of the humiliation wherof they so vilelie accounted of him Herevpon in the fifte place we haue to obserue the counterfet or blinde malitious zeale of the high priest ioined with most currant exquisite malice in his extream detestation of the most holy reuerend answer of our Sauiour And so the venemous spider sucketh poyson out of that sweete flower from whence euerie true Christian gathereth plentifull store of honie to the replenishing of the hiue of his faith c. He blasphemeth saith the blasphemous lying high priest rent his clothes as an effect of his malitious detestation of that which hee ought most thankfullie and dutifullie to haue imbraced and at the hearing wherof hee ought to haue fallen downe most humbly before our Sauiour Christ to haue craued mercie of him whom he most sinfullie blasphemeth But in steed of this he goeth on insulting vpon our Sauiour saying What haue wee any more neede of witnesses Beholde now yee haue heard his blasphemie What thinke ye Thus as wee are to obserue in the first place hee who ought to haue bene the chiefe in giuing glorie to the Sonne of God is the principall blasphemer of him and as the bellows of the Diuel to inflame the rage and blasphemie of the whole Councill against him Nowe therefore in the sixte place we haue in a short viewe th'acclamation of the whole Councill They are all birds of a Fether. With one consent they giue their voices that he is worthie to die A most strange spectacle or most hellish consent euen a work fit indeed to be wrought in the hower of the power of darknes as our Sauiour himselfe spake of it And finallie that nothing might be wanting in this wicked Session to make vp the full measure of all the iniquitie that might possiblie be practised in it against our blessed Sauiour the Lord of life and glorie most worthie of all and aboue all to be reuerenced and honoured both in regarde of the excellencie of his Person and also of the holinesse of his office of the righteousnes of his life wee are to consider and in considering iustlie to tremble in thinking of the most Barbarous and Diuellish practises of those that were the keepers or garde of the poore bound Prisoner as also of the Sergeants and many other of the companie to the most vile disgrace and molestation of our most blessed Sauiour that possiblie might be both by worde and deede aboue all reproch and disgrace that euer was done to any prisoner yea to the most wicked malefactor that euer was in any examination before any commission or Councill from the beginning of the world Their molesting of our Sauiour Christ by their most vile and reprochfull actions and deedes was practized sower waies first they spit in his most pure and holie face and that we may iustlie thinke with no small quantitie of spawlings among them as we would not vse a dogge The which also must nâ—eds be the more greeuous vncomfortable to our Sauiour because being bound he could not wipe it of againe but must stand and goe still thus dreuelled and defaced for anie help that he could yeeld to himselfe Secondlie they blind-folded him as we read Mark 14.65 and Luke 22.64 as though he that is the onely true and glorious light of the world had ben vnworthie to see the light And that they might make way for that sporte and pastime which they intended to make themselues hereby For their third practise was that they did beat him thus blind-folded vpon the face with their fists as wee read in the places of Marke and Luke before alledged And as Mark addeth further for a fourth practise because the sergeants could not come at him to strike him with their fists they reache ouer the heads of the rest and strike him with their roddes And thus was fulfilled that of the Prophet Isaiah chapt 50.6 that our Sauiour Christ gaue his backe to the smiters and his cheekes to the nippers and that hee did not hide his face from shame and spitting These were their most wicked and vile disgraces done to our Sauiour Christ by actuall practises Their speeches were euerie way suteable to their deedes For they hauing blind-folded our Sauiour they mocked him as the Philistims mocked Samson Yea they most scornfullie deâ—ided his holie and heauenly Prophesie sporting themselues thereat saying Prophecie to vs ô Christ who is hee that smote thee Thus they feared not to play blinde hobbe as it were with the Lorde of eternall life and glorie And not contenting themselues with this they spake manie other thinges blasphemouslie against him as the Euangelist Luke testifieth
answeres of our Sauiour The first whereof is not direct and plaine for holie modesties sake or lest he might seeme to a profane Ethnike ouer light and in his conceit verie ridiculous in taking to himselfe that great and stately name of a Kâ—ng hee standing before Pilate in a poore and base estate So that wee may call it an answere in way of a modest demurre vntill the occasion should waxe more pressing and growe to some further maturitie and ripenesse ouâ— Sauiour also hereby preparing Pilate to consider that he had a more weightie matter in hand then all the dayes of his life hee was in all his politike wisedome aware of The second answer of our Sauiour containeth a description of the nature and qualitie of his Kingdome wherein also is implied a more direct answere to the first question then was made before And so did Pilate vnderstand it as appeareth by his third question Wherevpon in the third Answer our Sauiour doth furthermore render a most graue and weightie reason of the same profession of his to the further remouing of that appearance of vanitie and lightnes which Pilate no doubt would easilie haue imputed vnto him as was mentioned in the first answere if it had not bene most prudentlie preuented by the wisedome of our Sauiour And so might haue bene as a rocke to the profane and ignorant man who had not learned to distinguishe betwixt an earthlie and a heauenlie kingdome euen at once to haâ—e made shipwracke of an equall proceeding in the examination of this innocent cause of our Sauiour But this beeing preuented at the verie first our Sauiour taketh the fit occasion which hee had thus prepared for himselfe verie notablie though briefelie to describe who and what maner of ones they be who are right and kindelie subiectes of his kingdome All which Questions of Pilate and Answers of our Sauiour Christ the three former Euangelistes doe verie brieflie contract according to that of S. Matthew who is in this matter the largest of them chapter 27. verse 11. in these wordes And IESVS stoode before the Gouernour and the Gouernour asked him saying Art thou the King of the Iewes Iesus said vnto him Thou saiest it Of these things therefore let vs heere stay a while to consider for our better vnderstanding according to the full reporte of the holie Euangelist Saint Iohn And first the most wise and holie modestie of our Sauiour is diligentlie to be weighed of vs from his first Answer Wherin hee hath clearelie shewed himselfe to be of a cleane contrarie disposition to our most vaine and corrupt nature Fâ—r euery one of vs is ready to vauâ—t and boast our selues to the vttermost yea vnasked though we heare that all fleshe is grasse and though in truth we haue nothing of our selues worthy to be gloried in But behold our Sauiour Christ though he was most worthy of all glorie and had all excellencie of graces most iustly to be reioiced in yet he most wiselie and with all holy modesty auoydeth euen the appearance of vaine boasting The which as he did at this time before Pilate beeing examined of his Kingdome so did he before in the working of his miracles For though they could not be hidden yet he shewed plainely that hee did not by them seeke any vaine applause of men as that charge which hee gaue to diuers of those in whom he shewed his gratious power doth declare See thou tell it to no man saith our Sauiour See that no man know it c. Mat. 9.30 Mark 5.43 And againe ch 8.26 Read also Matt. 17.9 and ch 21.5 And so was the prophesie of Isaiah fulfilled in this behalfe as the same Euangelist St. Matthew declareth at large vpon the like occasion ch 12. verses 15 16 17 18 19 20. Our Sauiour Christ therefore is herein a most notable example and paterne vnto vs both to teach vs true and discreete modesty and also to reprooue and condemne the extreame vanity and folly of that arrogancy which is seated in our light and hauty nature Secondly from the description of the nature and quality of the kingdome of our Sauiour Christ conteined in his second answer we haue to consider first the meaning of the words and then the vses which we are to make of the same And so also concerning the third answer of our Sauiour In that therfore he saith My kingdome is not of this world the meaning of our Sauiour is not to exempt no not the wicked which be thick threefold in it froÌ„ his regency gouernment as touching their restraint froÌ„ much mischief which otherwise they would surely practise against his Church here in this world Nor yet to exempt them or any kingdom of this world from his iudgment and vtter destruction at the last whosoeuer should rebell against him Onely his meaning is that his kingdome being of another nature then are all or any of the kingdomes of this world is to be erected and administred wheresoeuer it shall please him to rule and reigne among his subiects after another manner then the kingdomes of this world are begunne at the first or afterward vpheld and maintained That is to say the kingdome of our Lord Iesus Christ being a spirituall kingdome all his subiects are ruled and gouerned spiritually and they doe yeelde him a spirituall obedience c. And for the same cause it is that our Sauiour Christ doth not say My kingdome is not in this world but thus My kingdome is not of this world The which words also are so to be vnderstood as they may no way debase the kingdome of our Sauiour but so as may serue best for the aduancing of it infinitely aboue all the vaine and transitory kingdomes of this fading and decaying world For of the kingdome of our Sauiour Christ there is no end but it shall put an end to all other kingdomes and remaine it selfe alone in all perfection of eternall blessednes and heauenly glory for euer and euer Luke 1.32.33 and chap. 19.27 1. Cor. 15.24 25 c. Reuel 19.11 12 13 14 15 16. And all this according to the former prophesies which we reade Psalm 2.8 9. and Psalm 110.1 2 c. Dan. 2.34 35 36. a part of the dreame of Nebuchadnezzar and verses 44 45. which is the Prophet Daniels interpretation of the same Such is the meaning of the most wise and graue answer of our Sauiour Christ to Pilat concerning his kingdome by an excellent and lightsome distinction of his spirituall and eternall gouernement and the temporall and worldly gouernment of all worldly Kings and Rulers Wherein also he giueth Pilate plainely to vnderstand that his kingdome was such a one as was no way preiudiciall to the kingdome or Empire of Caesar nor to any other kingdome of the world that should be subiect vnto it but that they may well stand together yea that his kingdome shall cause them to flourish and prosper And so Salomon a most wise and prosperous
wit before God and good men maketh agreement betwixt righteous men As Tremellius wel translateth and interpreteth that seÌ„tence Wherefore far better had it bin either for Pilate or Herod to haue remained in former enmitie which soeuer of them had sought true peace and reconciliation with God and our Sauiour Christ then to be thus reconciled betwixt themselues by ioyning as it were in Giantlike battell against the God of heauen ANd thus leauing this examination of our Sauiour before Herod and the sufferings thereof laide vp in our minde let vs proceede to that which followeth concerning his renewed examinations and troubles throughout all the proceedings of Pilate Question How doth it follow in the holy Storie Answere Vpon the returne of our Sauiour Christ to Pilate thus the storie is continued by the Euangelist Luke 13. Then Pilate called together the high Priests and the Rulers of the people 14. And saide vnto them yee haue brought this man vnto me as one that peruerted the people and behold I haue examined him before you and haue found no fault in this man of those things whereof ye accuse him 15. Noe nor yet Herod for I sent you to him and loe nothing worthy of death is done by him 16. I will therefore chastise him and let him loose ExplicatioÌ„ Here the Euangelâ—st Luke declareth that when Pilate sawe his former deuise to be at an ende and yet continuing to make some conscience of giuing vniust sentence of death against our Sauiour whom he iudged to be innocent as most iustly he might well so deeme he falleth to the practise of two other deuises which he had in his head But euery one worse then other all onely increasing the trouble and sufferings of our most blessed Sauiour and no way working any reliefe either to him or to his cause And no maruell for beside that the iustice of God must take place insomuch as our Sauiour by his diuine appointment and of his owne willing submission must beare the fearefull punishment of mans sinne euen to death for the full satisfaction and redemption thereof and therefore all the practises to the contraâ—ie must of necessitie be so farre off from hindering that they must through the almightie prouidence of God rather further the same beside this I say no maruell though Pilates policies tooke no good effect to the relieuing of our Sauiour who neither needed nor sought any of his reliefe insomuch as Pilate did not any thing of all that he might seeme to doe of loue and reuerence to our Sauiour but onely for the loue he did beare to himselfe if happily he could haue loued himselfe aright that he migâ—t relieue his owne snarled conscience and dangerous estate For on the one side he feared the present tumultuous rage of the Iewes as not knowing what it might growe vnto neither if he should not satisfie them what after complaints their malice might frame against him at Rome before Tiberius the Emperour and on the other side hee feared lest for the auoiding of these euills he should be condemned of his own conscience if he should yeeld to satisfie the Iewes malice by pronouncing the vniust sentence of death against Christ Thus stood Pilate perpelxed concerning this most high cause of iudgement God himselfe noe doubt as was meete awakening his conscience euen from that naturall light and ground of equitie which is reserued in euery one that hath not violently put it out that no innocent and guiltles person ought to be condemned And therefore seeing at this time the condemnation of him that is not onely the most innocent The grouÌ„d and history of his examination accusation bâ—fore Pilate but also actually the most righteous man yea the onely perfect righteous of all men yea more then a man both God and man commeth into question and that before a mortall man how could it be otherwise then that he must be troubled aboue that he himselfe being a profane man should see or know any full and sufficient cause of it Neuertheles to the end it might be euident vnto vs and to the whole church that all light of nature reacheth no further then to leaue vs all without excuse and that our onely true direction and stay must be in that grace which is powred into vs from the sanctifying and regenerating spirit of God according to the light of his holy word Pilate is set forth as vpon a Theater to the viewe of the whole world for a paterne of that notable lightnes and vanitie and iniustice which is in mans corrupt nature The which notwithstanding it hath all the most graue inducements and incouragements and admonitions that may be to deale iustly and vprightly yet it is soone turned out of the way and vtterly wresteth it selfe against God whom it ought most dutifully and constantly in all vprightnes to serue For Pilate beginning tolerably well as we would thinke and indeed did begin commendably in comparison of the Iewes as hath beene before obserued yet by little and little putting out as it were the eye of his owne conscience grew to the same euill issue with the most wicked Iewes who had before pulled out not onely the eye of their naturall light but also that eye of vnderstanding which they ought to haue reserued in them cleare and bright from the word of God Wherby they might haue learned to knowe Christ to be their onely Lord and Sauiour whom they should most willingly haue acknowledged and most humbly reuerenced and obeyed and not thus most spitefully and blasphemously to haue pursued and persecuted And thus in Pilate together with his coÌ„panie as also in Herod and his band and in the high Priest Caiphas and his conspiracie all both Iewes and Gentiles are most famously conuicted by their practises that all are traitors and rebels against the Maiestie of God and iustly inwrappe◠〈◊〉 the same condemnation euer since the first traiterous conspiracie of our first parents with the Diuel against him Neither may we except our selues or any other in any age but all of vs through the corruption of nature are so attainte that rather then we would want of our owne wicked lustes we could be well content that God were pulled out of his throne Vnto all this doth the example of Pilate in his inconstant and deceiuable and vnequall proceedings vnder a coloure of iustice worthily lead vs euen to the humbling of vs all before the onely incorrupt and pure iudgement seate of God But that we may proceede in the holy story it is necessarie that we come to the consideration of the proceedings of Pilate in the particulars thereof First therefore as the Euangelist Luke telleth vs in the wordes last answered Pilate calleth together the high Priests and Rulers of the people and maketh an Oration vnto them solemnly iustifying and acquiting our Sauiour Christ in expresse words as touching the accusatioÌ„s of the Iewes And that not onely by his owne authoritie knowledge but
his whole life dissemble or pretend that which was not in truth at the point of his death when truth especially is required and wherein God is is especially most neere to iudge and trye the heart How could he that was perfectly righteous sin through any impatieÌ„ce or by charging God with any vnrighteousnes as if the most dutiful Son should disgrace his most honourable Father Finally how should he that calleth God his God yea most earnestly and with a loud voice calleth him so and that in the hearing of all yea who insisteth in it with an instant repetition O my God my God Yea and acknowledgeth him the almighty God able as wel as willing to succour deliuer out of the deepest most daÌ„gerous gulfe of distresse that may be for so the word Eli signifieth as if he should haue said in our language O my mighty God my mighty God how therfore I say shuld we think that he should despaire yea that he should haue any the least distrust either in the good wil of god toward him whom he calleth in most speciall maner his God or in his power whom he acknowledgeth to be almighty God forbid that we should either to the dishonour of our Sauiour himselfe imagine any such thing against him or to the weakening and destroying of our owne faith For if he were not perfitly righteous euen to the death how would we be iustified by him in the sight of God And if hee had not beene God in our nature without seperation how should he haue preuailed against the most heauy wrath of God which for the time had ouerwhelmed him for our infinite and most hainous sinnes and for the sinnes of all the elect How then may it be said are we to vnderstand the words of our Sauiour who though he calleth God his God saith neuerthelesse Why hast thou forsaken me Question What are we to answer to this Answere We are to vnderstand them as a most humble and dutifull supplication to God his heauenly Father bewailing and lamenting the extremitie of that dolour and torment both of soule and bodie which he had now continued in a long time for the sinnes of his redeemed people maruailing withall through humane infirmitie though without all sinfull passion of minde the Deitie of his Person also hiding as it were and withdrawing it selfe from the humanitie as touching the comfort thereof though neuer seperated in respect of the secret and effectuall power and presence of it that he hauing in nothing offended God nay in all things hauing beene most perfectly obedient to him yea both in nature and will most nearely knit vnto him should all this notwithstanding remaine still thus long void of all comfort yea full of all humane confusion and torment as if he had beene one vtterly reiected and cast off by God into the state and condition of the damned in hell though therewithall he knew that it was vnpossible that he should finally and for euer remaine and abide so This was indeede so farre as wee in our shallowe conceites can comprehend the minde of our Sauiour though no doubt he apprehended more in the vâ—tering of these words both touching the infinite wrath of God cast vpon him for our sinnes and also touching the infinite mercie of God in minding for his sake to forgiue them vnto vs ExplicatioÌ„ together with the punishment of them then we can reach vnto Hee meruailed not that the wicked should so so molest him but that God himselfe should so long delay his helpe and remaine as it were an aduersarie against him Yet so dâ—th our Sauiour maruell and complaine as he hath in nothing more notably declared the perfection of his most holy obedience and the perfect vnion of the diuine nature with the humane then in this that notwithstanding he was and had continued in this most dolefull and lamentable estate so long a time as was aboue all humane strength to haue indured yet hee beareth it most patiently in respect of our sinnes for whom hee suffered onelie bewayling and as we may say bemoaning his pittifull estate as it were into the bosome of God nothing doubting but his owne innocencie and righteousnes together with his most holy prayer and sufferings should now at the last in due time be in due sort that is most gratiously regarded of him not onely on his owne behalfe but also for the eternall benefit of all the elect This most excellent minde of our blessed Sauiour insomuch as it is notably expressed by the faithfull seruant of God M Beza whom he hath made wise among many other to be an excellent interpreter teacher of his wil I will for a further declaration of the minde of our Sauiour in these words alledge that which he hath publikely preached and written to the sâ—mâ— end The words of this faithfull seruant of our Sauiour Christ are these In primis inquit hoc positum esto vocibus istis non exprobrationem non iudignants animi auersationem contineri quasi Iesus Christus cum Patre contenderet rationem huius tractationis exposceret nec enim ad eum vt Deum suum quidem iterata voce Dei sui se conuertereâ— sed lamentabilem esse vocem animi in summis angustijâ— posiâ—â— quidem filij ad Patris omnia iussa obsequentissimi sed qui seipsum in hoc agone â—um in tuctur putat nisi aliunde sibi auxilium feratur fore prorsus imparem tanto ferendo oneri quae sibi essent imposita perficiendi ad optatum finem deducendi quasi Patrem his vocibus compellaret Euge Pater ad sum quidem volens in eo statis in quo esse me voluisti sed furoris tui sensus hos gemitus extorquet dum miror qui fieri posit vt nullum sentiam tui fauot is virtutis praesentiam sine qua tamen quod tu in me vis efficere ego volens sponte in omnibus tibi parere cuâ—io nunquam suum sortiri possit eâ—itum Ab hoc igitur puro integro sonte querela ista manauit iam olim a Dauide totidem verbis dictata de seipso etiam in maximis suis angustijs verba faciente Psal 22. sed tanquam Iesu Christi figura quod ex Psalmi reliqua parte fit conspicuum Obiter autem maâ—na inaequalitas hac in parte inter figuram et veritatem est obseruanda Nam Dauidis hunc Psalmum scribentis afflictissimus calamito sissimus status infiniâ—â—s partibus erat inferior passionibus quas in cruce Christus patiebatur siue causam siue mensuram siue etiam effecta consideremus Praeâ—erea licet Dauid non sine fide spe prâ—ces illas fuderit tamen quod in perfectissimorum etiam Deifiliorum optimis operibus contin it humanum aliquid passui est ac proinde reliquiae superfuerunt vitiositatis quum fides nostra semper incredulitate mixta sit spes aliquo â—effidentiae
gradu At in Christo qui sine vitio pasâ—iones omnes nostras animales inanerat sine vitio imperfectione ista sicut reliqua ipsius tum dicta tum facta fuerunt Homil. 32. in Historiam Passionis That is first of all saith hee let this be agreed vpon that these wordes containe not in them any waywardnesse of an vpbrayding or angry minde as though Iesus Christ should contend with his Father and vrge him to giue an account why hee should thus deale with him for then hee would not haue betaken himselfe vnto him as to his God and that by doubling of the word his God but that they are a dolefull speech of a mind most deeply distressed yea euen of a Sonne most obedient to all the commaundements of his Father Yet so as while he considereth himselfe being in this agony hee thinketh that vnlesse some helpe be yeelded vnto him more then his owne that he shal be altogether vnable to beare so great a burthen and to perfit those things which were imposed vpoÌ„ him and to bring them to their desired issue as though he should speake to his Father in these words Behold O Father I am heere yea euen willingly in that estate wherein it is thy good pleasure that I should be but the sense and feeling of thy exceeding great anger doth forcibly draw from mee these complaints insomuch as I cannot but maruell howe it should come to passed that I should perceiue no presence of thy fauour and assistance and the rather because without it that which it is thy will to worke by me and wherevnto also I am willing and desirous readily to obey thee in all things can neuer attaine the kindly issue of it So then from this pure and entire fountaine hath issued the present complaâ—nt which long since was vttered by Dauid in the same words he speaking of himselfe in respect of those exceeding great straites which he was in Psal 22.1 Yet as a type of Iesus Christ as it is manifest from the rest of the Psalme Wherein notwithstanding we are to obserue by the way that there is a great inequality betweene the figure the truth it selfe For the state of Dauid who wrote this Psalme though being very full of affliction and calamity yet was it by infinite degrees lesse then those sufferings which Christ indured vpon the Crosse wheâ—her we consider the cause or the measure or the effect therof And beside Albeit Dauid did not powre forth those his prayers without faith and hope yet as it falleth out in the best works of the most perfect among the children of God hee made some humane failing or slip so that there might easily be some remainder of fault seeing our faith is alwaies mixed with vnbeliefe and our hope with some spice of doubting But in Chriâ—â— who tooke vpon him all our humane passions without sin these things weâ—e without all sin and imperfection as all other of his speeches and actions were Hetherto Beza in his 32. Homily vpon the Historie of the Passion of our Sauiour Christ And thus it may be euident vnto vs how infinitely great and grieuous the sufferings of our Sauiour were euen from the beginning in the Garden and before to the very end of the same though not in euery moment in like degree so that well might the same worthie seruant of our Lord Iesus Christ both preach and write as he hath done in the beginning of the same Homily that it is not enough for vs to know and beleeue that Iesus Christ suffered for vs vnto the death as it is onely the separation of the bodie and the soule vnlesse we doe consider this death of his after a speciall manner without which the death of Christ could not be our life And therefore as hee saith further they are exceedingly deceiued and doe still continue in errour who looke no further then vpon those griefes which be bodily sensuall and naturall in these sufferings of Christ and namely in this his death c. And a little after The death of Christ saith he was such as our sinnes doe deserue and therefore it behoued our surety and pledge to suffer not onely the dolours and vexations which are common to soule and bodie euen to the last breath but that vnto these should come also that which is the greatest of all other to wit the feeling of that horrible wrath of God euen in the soule it selfe the which the sinnes of all the elect which are haue beene and shall bee to the end of the world did deserue Moreouer whereas wee are by our sinnes made debters not onely to the first death which is a seperation of the body from the soule but also to the secoâ—d death which beside the torment of the soule for a time is a renued coupling of the body and the soule accompanied with the perpetuall curse of God and all vnvtterable torments to indure for euer He saith further that our Sauiour Christ our surety that he might deliuer vs from both hath suffered the first death accompanied with all the apprehensions and terrours of the anger of God whereby the vnbeleeuing that die passe from the first death to the second But insomuch as hee willingly indured the sorrowes of the first death ioyned with the apprehensions and terrours of the second and that also with a willing and most holy and most perfect obedience cleane contrary to the rebellion of our first parents therefore hee was freed from the corruption of the body an effect of the first death and much rather from the eternall punishments of the second Nay contrariwise by the first death he hath made a way to the glory of the true and perfect life both for himselfe and also for all those whom the Father haue giuen him c. So then hee hath most mightily and valiantly vanquished as well the first death as the terrours and apprehensions of the second and he hath appeased the wrath of God toward all his elect the true beleeuers in his Sonne our Lord Iesus Christ This vertue flowing from the head to the members not without an exceeding great wrastling of the humanity out of the which he himselfe though hee was most iust and had receiued the Spirit without measure could neuer haue gotten foorth vnlesse his Godhead had vpheld our nature in him that it should not bee ouercome And in the same Homilie speaking of that dereliction or forsaking which our Sauiour complaineth of we affirme saith hee that this word is to be vnderstood in such sort as God oftentimes is said either to come to vs or to depart from vs to know vs or not to know vs to wit in respect of his speciall fauour and presence Wherefore wee will not doubt to say that in this combate our nature remained in the Person of Iesus Christ and shall remaine for euer without any seperation from the Father and the holy Ghost but as touching the sensible fauour and speciall presence of
the Deitie wherby he should be released from the horrible and astonishable feeling of the anger of God against our sinnes the which his iustice must reuenge by most bitter punishments vpon our Surety it was behouefull yea necessarie that it should for a time be left destitute of all fauour and present helpe of the Deitie except only so farre forth as was necessarie least it should faile in this incounter And of this very same thing haue the ancient spoken exceeding well and very fitly concerning this satisfaction for sinne that the Deitie did as it were rest it selfe that is did not put forth the owne operation and working for the causes alreadie alledged The which thing we haue also experience of in our selues insomuch as though the body be a sleepe after a sort yet the soule is not essentially seperated from it howsoeuer it doth not exercise the actions thereof as when the body is waking saue onely that it maintaineth the naturall life in the which point lieth the dâ—fference betwixt a liuing body soundly brought a sleepe and a dead carkasse To the same purpose writeth the same seruant of Christ a faithfull and learned Preacher of his Gospell concerning the trouble of the soule of our Sauiour in the garden Homily 5. to shew that how great soeuer and perplexed his sorrow was yet it was without all sinne Vnderstand ye further saith he a certaine point most necessarily to be knowne to wit that like as the humane nature of Iesus Christ was very naturall and yet voide of sinne so also were his terrours without all spot of sinne howsoeuer the affections of our nature which is altogether corrupt in it selfe yea euen when they seeme to be worthie some praise insomuch as there is remaining some naturall discerning betwixt vice and vertue they are no other then corrupt fruites from a corrupt tree c. Finally that I may couch all in fewe wordes all the humane affections of the humanitie of our Sauiour Christ the which in the most regenerate men are alwaies mingled with some frowardnes distrust or despaire they were in him naturally pure and therefore defiled with no blot And as the cause of all these things were in vs and not in him but onely vpon him as vpon our surety in that he set himselfe to answere for vs so likewise the punishment was in him that it might not be in vs. O the vnmeasurable goodnes and more then incomprehensible wisedome of God that the Sonne of God should so farre abase himselfe that he should be plunged into the gulfe of hell for vs to the end that he obtaining the victory ouer our enemies should therewithall lift vs vp aboue all heauens And a while after to make it cleare how our Sauiour should be thus exceedingly troubled and perplexed in his humane nature seeing he was also very true God hee saith further like as wee rehearsed before Wee must add that which is not vnfitly obserued by one of the Fathers concerning this mysterie of our redemption imposed on the Person of the Sonne that it was necessarie that our nature in the which he was to suffer should perfectly feele the horrour of that curse of God which we had deserued and that he should for a season behold no other thing in the Person of the Father but that horrible and euery way terrible rage of the diuine wrath the which he must for our cause goe vnder and swallowe vp And as touching the Godhead of the Person of the Sonne it selfe it rested for the while and did not put forth the vertue thereof reposing it selfe quietly as it were in the decree of God the Father The same are wee to iudge concerning the Person of the holy Ghost who sustained the humane nature being in so great distresse onely so farre forth that it should not be altogether swallowed vp of the diuine wrath O vnmeasurable and incomprehensible wisedome of God reuealed vnto vs for our singular benefit yea made so plaine that it may bee felt when as yet the Angels desire to see and search more throughly into it 1. Pet. 1.12 Neither will I neglect in this place to set downe the wordes of this learned Preacher and Writer which wee reade in his shorter notes both vpon Matthew chap. 27. verse 39. c. Christ saith hee that he might make a full satisfaction for vs suffered and ouercame not onely the extreame vexations of the body but also of the soule And vpon the 12. verse c. The heauen it selfe is darkned through horrour and Iesus crieth out ouerwhelmed as in the gulfe of Hell and in the meane while is scorned And vpon Marke 15. verse 34. Christ mightily incountering with Satan with sinnes and finally with death all armed with that horrible curse of God his body hanging vpon the Crosse oppressed with exceeding dolour his soule ouerwhelmed in the gulfe of hell hee doth for all that get out crying with a loude voice And although death hauing wounded him hee is bereaued of life for a time he shaking alâ— things both high and lowe the vaile of the Temple being rent asunder and with an inforced testimonie from his executioners he giueth to vnderstand that he himselfe shall shortly be declared the Conquerour and Lord of all though the rest of his aduersaries remained obstinate in their scornings To conclude If we would see this great point of the extreame sufferings and inward perplexed distresses and dolours of the soule of our Sauiour Christ both in the garden and vpon the Crosse opened with great dexterity and all contrarie scruples remoued let vs read his large annotations vpon the 7. verse of the 5. chap. to the Heb. The which also I will in a chiefe part set downe in english for their sakes that could not otherwise vnderstand what he writeth But saith he there are some also who crie out that wee bereaue Christ of his Deitie if we admit this interpretation that Christ feared left he being ouerwhelmed with aduersity should be ouercome or swallowed vp of death But I demaund hath not Christ not onely taken the nature but also all the affections of man howe base and weake so euer sinne onely excepted Certainly hee that denieth this is no Christian. Wherefore if it be so I demand how it should not agree to Christ to feare yea to feare greatly and to be sore abashed seeing he sticketh not to acknowledge himselfe in that he is man to be ignorant of the secret counsells of God Marke 13.32 And truly vnlesse our high Priest had beene tried this way also yet without sinne how should he haue deliuered vs from this euill which is one of the chiefe to wit from that inmost sense of the wrath of God from the trembling feare and affrighting of the minde while it should be thinking of that most seuere iudgement of the wrath of God For whence was that inuincible constancy of Martyrs but from this that Christ who felt those terrors being heard out of them did
mischiefe practised euen against the Person of the Creator The grouÌ„d and history of his Death as the most wicked practise of all that can be named to haue fallen out at any time and that it did acknowledge that crucified man how abiect of how vile account or appearance soeuer and by this mouing yeelded faithfull obedience to him to the reproofe of his persecutors as vnto the Creator thereof without whom nothing was made of those things which were made Iohn 1.3 And furthermore by this mouing as it were by groning it complained vnto God that it did vnwillingly susteine and nourish so wicked and mischieuous a people and therefore did as it were intreat leaue that it might swallow them vp into the bottomelesse gulfe of it as it did Corah and Dathan of old Num. 16.31 insomuch as here the cause of a farre more excellent Moses was in hand and of another altogether differing from Moses and so likewise of a crime farre more detestable then that which was committed against Moses And in very deede not long after the earth vomited out these men and the swords of the Romans destroyed them Moreouer this Land aboundantly blessed of God with very great blessings and specially with extraordinâ—ry fruitfulnes by the mouing of it selfe gaue witnes to that horrible change wherevnto it fell it being by little and little transformed into a desert as if it had beene strowed with brimstone and salt euen as Moses manie ages since hath very expresly prophesied that it should come to passe Deut. chap. 29. verse 23. Reade also Psal 107.34 Loe this was the Sermon which the earth made then to euerie one of that most deafe auditorie But since that time what Nation is there where it hath not preached the same and that also in a more sharpe manner For how many Cities haue beene ouerthrowne yea how many Countries haue beene swallowed vp euen in our remembrance in euery part of the world by such earthquakes And that I doe not goe farre off was not this Church wherein we come together as also the whole Citie shaken yea and the whole countrie neare vnto vs for fiftie miles in compasse hath it not trembled a few yeares since vnder the weight of so many huge and high mountaines remaining euen from the time that the foundations of the world were laid And albeit Gâ—d hath spared vs yet he hath not spared all nor dealt so fauourably with them For behold not very long agoe halfe of the Citie of Vienna in the Countrie of Austria a foretresse of these christian parts of the world was ouerthrowne And yet who is moued in himselfe who trembleth To be short who learneth to be wise from the example oâ— other Thus then we see how the trembling of the earth at the death of our Sauiour Christ preacheth the wrath of God against all sinne and namely against the most blockish and hard hearted Iewes whom the most fearefull spectacle of the most grieuous sufferings and death of our Sauiour could not cause to feare though they were laid vpon him for their sinnes I meane for the sinnes of so many of them as did according to the election of God belong vnto him Moreouer the earth by this trembling acknowledged and testified that this crucified man was the onely true Messiah so to be acknowledged and reuerenced of the whole Church of God Yea and no doubt it did therewithall giue to vnderstand as we may well conceiue that the effect of the death of Christ was and should be most mightilie for euer before the Lorde and in the preaching of the Gospel properlie to the iustification and saluation of the elect and by accident that is by reason of the contempt of the wicked reprobate to their most fearefull and eternall condemnation For thus saith the Lord himselfe both by prophesie aforehand Hag. 2.7 8 9 10. And by faithfull record vpon the performance of the prophesie by the comming of Christ and that which followed vpon it as Heb. 12.26 I wil shake the heauens and the earth c. And as the prophet Haggai saith I will moue all nations the desire of all nations shalâ— come c. And when as euery strange thing either in heauen or in earth eclipses appearing of cometes death of Princes earth-quakes c. doe cause vs to expect strange things to follow why should wee not consider from the vnwonted quaking of the earth together with the darkening of the Sunne and other strange accidents at the death of our Sauiour that euery one apart and much rather all ioyntly together were tokens of strange consequences or things to follow as also it came to passe in the open sight of all the world immediately vpon the same euen to this day The cleauing of the rockes anâ— throwing oâ—en the heauie couerings of the Sepulchres sheweth that it was a mightâ—e ea thquake wherewith God at this time shucked the earth Itâ—m A memorable iudgement of God ten years beâ—ore the Pâ—eacher preached this doctri e the which he set downe in writing about twelue yeares since ANd for a further declaration thereof let vs come to the third Sermon euen that which the cleauing of the rockes and stones did preach For this as Beza well saith is a very speciall circumstance not lightly to be passed ouer to wit that the very rockes were clouen by the earthquake and that not to yeelde forth plentie of water as once they did in the desert through the exceeding great mercie of God Exod. 17.6 but contrariwise to commence a sore action against this sturdie-hard-hearted and incorrigible wicked people And what shall we say else Were not saith Beza the rockes before our eyes ten yeares since clouen asunder the which we would haue thought could not haue beene sundered Were they not roled and tumbled more then a whole mile bâ—eaking downe all whatsoeuer was in their way with such force as one would not thinke And for conclusion O how horrible a sight was it Did they not ouerwhelme dwelling houses meddowes vineyardes fields men women children cattell and all yea and all this fell vpon them if that be true which is reported of them of whom that may truly be said which the Lord saide to the people of his time concerning those vpon whom the towre of Siâ—oam fâ—ll and pressed them to death Luke 13.4 So then wee want not preachers no not from those things which by their owne nature want sense beside those things which are daily beaten into our eares out of the word of God and which conscience it selfe doth night and day tell vs of But we haue neither eyes to see nor eares to heare so that it remaineth onely that the threatnings of God so long time despised of vs be in horrible manner executed vpon vs while the earth groneth vnder our feete crauing iudgement and vengeance from God against the wickednes of men waiting euen witn sighes for that last day Rom. 8.20 in the which
vnto him in regard of his abiding three dayes and three nights in the belly of the Whale-fish Matthew 12.39.40 But it may be obiected that the body of our Sauiour Christ did not continue full three daies and three nights in the heart of the earth but onely one full day which was the second and but a little portion of the first day wherein he was buried euen neare vpon the euening and onely the night of the third day Question What is to be said to this Answer We doe not read that our Sauiour said that he would continue three daies full and compleate neither did hee euer purpose to doe so but rather to preuent the time for the more euident demonstration of his diuine power in rising from the dead as hee had done before in the laying downe of his life among the dead sooner then it was thought that by the course of nature he could ExplicatioÌ„ proofe So indeede doe the effects themselues in either respect really actually and sensibly declare And that it was not the meaning of our Sauiour to determine the time of continuance in the graue to be three whole daies it is euident from his owne words Matthew chap. 17.23 and chap. 20.19 The third day shall the Sonne of man rise againe to wit the third day after the crucifying or aâ—ter the beginning of his sufferings beginning at his appreâ—ension in the gaâ—den For that was the beginning of the sufferings of the first day by the spitefull dealing of the Iewes and so we may well reckon according to that of Cleopas Luke 24.21 And as touching all these things to day saith hee is the third day that they were done Neither doth our Sauiour Christ say three daies after I am crucified I will rise againe as the text it selfe is plaine And so againe Marke 9.31 and Luke 9.22 And Iohn 2.19 In three dayes I will raise it vp againe that is within the space of three dayes And so are wee to vnderstand Marke chapter 8.31 though in another phrase of speach meta treis emeras as Beza in his large Annotations doth diligently dispute and cleare it from the vse of the same preposition meta in the Greeke language Yea hee cleareth it from the speach of the aduersaries of our Sauiour Christ Mâ—tthew 27.63.64 Where the Euangelâ—st reporteth their sute to Pilate which was that the Sepulcher might be mâ—de sure till the thiâ—d day because they remembred that he said while he was yet aliue Within three daies I will rise This their reason Saint Matthew expresseth in this phrase of speach meta treis emeras the which if wee should not vnderstand as it hath beene interpreted it were a reason reasonlesse For if the wordes should signifie I will rise after three daies they should rather haue desired that the watch should be set at the end of the third day Thus then we see how long our Sauiour being buried continued in the graue in the state of the dead touching his body and euen as it were among the dead vnto whom hee in his buriall descended according to the vsuall phrase of the holy language as we read Gen. 37.35 and chapter 42.38 and 1. Kings 2.6.9 and Numbers 16.33 where it noteth a corporall descending into the earth though not by buriall But of this more afterward As for the comforts and duties of faith in this respect they shall God willing be set downe in their seuerall places as wee come vnto them And therefore I pray the Reader to turne thether vnto them It remaineth onely touching this part of the holy Storie that wee doe briefely consider of that malicious practise of the Rulers of the Iewes while our Sauiour continued in the graue in seeking if possibly they could to haue hindered his resurrection Question How is this their most wicked and malitious practise reported vnto vs Answer The Euangelist Matthew Chap. 27. from the 62. ver to the end of the Chapter reporteth the whole matter in these words 62 Now saith hee the next day that followed the preparation of the Sabbath the high Priests and Pharisies assembled to Pilate 63. And said Sir we remember that the deceiuer said while he was yet aliue within three dayes I will rise 64 Command therefore that the Sepulcher be made sure vntill the third day lest his disciples come by night and steale him away and say vnto the people He is risen from the dead so shall the last errour be worse then the first 65 Then Pilate saide vnto them ye haue a watch goe and make it sure as ye know 66 And they went and made the Sepulcher sure with the watch and sealed the stone Explication Heere is a wicked conclusion fitly agreeing to the whole pursute of their malice going before Wherein we are to consider First the suâ—e which the rulers of the Iewes with a readie consent in their wickednes made vnto Pilate Secondly the grant which Pilate yeelded vnto them And thirdly their execution of the same In the sute of the Rulers of the Iewes to wit of the high Priests and Pharisies we are to marke First what it was Secondly the reasons which moued them to make it Thirdly their earnestnes or rather eagernes in going about it Touching the first of these points Their sute was that sure prouision might be made and due order taken by Pilate who had authoritie to command and giue order in such manner of watching and warding as they required that the graue whrein the body of our Sauiour was laid might be made sure and watched vntill the third day This was their sute Now let vs heare their reasons First that they might by this meanes proue our Sauiour Christ now a liar in certaine words which they called to minde he had spoken while he liued to wit that hee would rise againe within three daies after his death For thâ—t this was their intent it is euident by their blasphemie in terming our blessed Sauiour euen the truth it selfe a deceiuer Secondly that they might preuent the frâ—ud of the Disciples of our Sauiour whom most vniustly they suspected to haue in purpose to steale his body out of the graue and so to make other beleeue that he should be risen from the dead So say they the last error should be worse then the first O extreame malice To what outrage and blasphemie will it not driue them that once yeeld themselues ouer vnto it in resisting of the holy truth of God These wretched men resisted our Sauiour while he was aliue they cannot now dâ—sist though he be dead no though according to the prouerbiall saying Lâ—uor cessare solet in mortuos fewe enuie or spite the dead And thus they add sinne to sinne against God and heape vp wrath vpon wrath as it were with â—ull measure pressed downe and running ouer against themselues which doubtlesse long since hauing come to the full measure hath swept them away like a floud from the face of the earâ—h and reserueth
them to further punishment against the finall declaration of the vengeance of God against aâ—l wicked sinners which haue spoken and practised their wicked deuises against him and his glorious Sonne O therefore let vs tâ—ke warning betimes that we neuer begin to set our selues against the truth of God in any part Nay rather hauing by the grace of God begun to imbrâ—ce the truth let vs cleaue fast vnto it labouring euerie day to loue it and to beleeue it and to obey it more and more resisting and suppressing to our power all gaine-sayers and blasphemers of it whether Iewes or any heathenish Athiests or heretikes whosoeuer And touching these aduersaries heere mentioned what could they haue spoken more wickedly and blasphemously then first to call the appearance of the Messiah our Sauiour in our nature a deceiuing and then his resurrection The grouÌ„d and meaning of his descension into Hell and the doctrine thereof an increase of the error And see I pray you how through the suggegestion of the diuell they were more rise in remembring the words of our Sauiour to the oppugning of his resurrection then his poore sorrowfull Disciples were to comfort themselues against the discomfort of his death Finally that in the height of their malice they seeke as much as they can for euer to hinder the knowledge of his resurrection the effect it selfe declareth in that as afterward it followeth Matth. 28 11. when it was by their owne watchmen certified vnto them that he was indeede risen againe they vse as diuelish meanes as possibly might be to smother the same Thus the wickednes of their reasons is conuinced by the wickednes and issue of their very actions howsoeuer they would couer the same with their faire and counterfet pretences of preuenting error Now thirdly their earnestnes in their most wicked sute is euident from the notation of the time wherein they assembled themselues and made their resort to Pilate to wit euen vpon their high Sabbath and afterward also in the same gathered together their souldiers and set them in this their wicked watch gaue them their charge and sealed the graue In all which vnholy bulying of themselues by the instigation no doubt of the diuell they haue no sparcle of conscience in defiling themselues nor in violating the holy rest of the Lordes Sabbath Thus much concerning the wicked and malitious sute of the chiefe Priests and Pharisies What it was what reasons moued them and how earnest they were in it These things considered more fully we neede speake the lesse of the other two points that is of the grant which Pilate made to their sute very readily euen as themselues would haue wished For hee giueth them liberty to appoint the watchmen themselues and to make it sure as they should thinke good Pilate giuing them commendation also to be men wise enough how to dispose of all things to their best assurance And likewise we neede say the lesse of their diligence yea of their double diligence in putting their commission in execution to the full Onely let vs for an interim marke the wonderfull wisedome and prouidence of God most gratiously turning all things so much the more pregnantly to their confusion by how much they had thought themselues to haue made the most exquisite and full prouision to haue it as it were reedified the Tower of Babell that would haue reached not onely to heauen but against heauen and euen against God himselfe For by all these meanes the resurrection of our Sauiour Christ was made the more famous and certaine to all both Iewes and Gentiles whosoeuer doe not willingly shut their eyes against the light which shineth more cleare then the light of the Sunne But of this more afterward ANd thus might we now in the orderly course of our iniquirie proceede fâ—om the holy history and grounds of the sufferings humiliation of our Sauiour Christ ending in his buriall and continuance in the graue to the generall or summary meaning of these words He suffered vnder Pontius Pilate was crucified dead and buried and so forth on to the comforts and duties arising and pertaining to the same saue that certaine words interposed in the Articles of our Creed to wit He descended into Hell giue vs occasion to stay that our so speedy a passage vntill wee shall haue weighed and considered of them a while Question What therefore is to be said concerning them Answere I haue beene taught that albeit the whole doctrine of the sufferings and humiliation of our Sauiour Christ hath beene fully and perfitly described and deliuered vnto vs by the holy Euangelists the chiefe Secretaries and pen men of the holy Ghost without any mention of these words Hee descended into Hell Yet insomuch as wee finde them expressed in our Creede after these words Crucified dead and buried and that with the generall consent of the Church of God for many hundreth of yeares and seeing that they may beare a good and profitable interpretation with warrant from the holy Scriptures that we are therefore not so much to inquire how they came into the Creed as how to vnderstand them rightly and to make good vse of them for the edification and comfort of our faith Explication So it is very meete indeede And the rather because the mis-understanding of them hath giuen occasion to sundry errors among many that haue not aduisedly examined and weighed them Whereby it hath come to passe that in stead of the imbracing of the truth they haue in this point fancied a lie and instead of beleeuing an Article of faith they haue deceiued themselues with an imagination concerning that which neuer was done nor once intended by our Sauiour Christ as by the grace of God we shall declare in the discourse following Question But what course are wee to take which may bee most commodious to this end Answere First insomuch as either of the words are of diuers signification wee are to consider from the holy Scriptures which those significations are as well of the one as of the other And secondly we are to obserue how they are ioyntly to be vnderstood in the same present Article or proposition according to the same the holy Scriptures of God that is in what sense it is to be beleeued that our Sauiour Christ descended into Hell ExplicatioÌ„ The course is good And therefore though it require some studie and labour and will peraduenture seeme hard and troublesome at the first yet seeing through the blessing of God it shall in the end be found worthy both all the labour and also all the trouble whatsoeuer shall be imployed about it let vs willingly vse all diligence that we can to the clearing of the same For if we shall not vpon good warrant from the holy Scritures grow to a right perswasion concerning the true meaning of these words of our Creed how may we professe in truth that we vndoubtedly beleeue the same as an Article of our faith
that most speciall manner of the manifestation thereof in the personall assuming and vniting the humane nature to the diuine The which also because it is most neare and firme in one indiuiduum that we may vse the Logitians terme therefore it is said that the Word that is the Sonne of God being very true God was made flesh Iohn 1.14 And 1. Tim. 3.16 God is manifested in the flesh And therefore also is our Sauiour very God and very man called by the name of Immanuell God with vs. Matth. 1.23 euen by the appointment of God himselfe Thus much shall suffice for the diuers acceptious of the fiâ—st word to Descend Whence vpon due consideration wee may easily see first that the descension attributed in one tenure and course to our Sauiour Christ crucified dead and buried doeth not belong to his Deitie which cannot be said properly to descend but to his humanitie wherevnto all that is beleeued concerning conception birth life death resurrection ascension sitting at the right hand of God and comming to iudgement as well as his descension doth properly apperteine But how this descension doth properly belong to the humanitie of our Sauiour Christ whether to the soule or to the bodie alone or ioyntly to both we shall better conceiue after that we haue considered the diuers significations and vses of the latter wore Hell as we haue of this former word to Descend SHew you therefore in like manner the diuers significations of the word Hell accorâ—ing to the Hebrew word Sheol and the Greeke word Haides englished Hell in this Article of out faith Which are these diuers significations Question First and most properly as I haue beene taught they signifie the graue Answer Secondly they are by a trope as the learned speake or figuratiuely applied to signifie manie other things Explication The truth herein hath beene taught and deliuered vnto you For first that they signifie the graue and that also in the most proper signification the words themselues may giue to vnderstand First the Hebrew word Sheol which hath his name of the verbe Shahal to aske yea to aske as a greedie coâ—morant thaâ— can neuer be satisfied according to that in the booke of the holy Prou. chap. 30.15.16 There be three things which will not be satisfied yea some which say not It is enough And of these Sheol the graue is reckoned for the fiâ—st Likewise Hab. 2.5 The prowd man hath inlarged his desiâ—e as the graue and is as death which cannot be satisfied And Isa 5.14 And then the Greeke word haides which commeth of eido to see and the priuatiue letter a according to the Greeke deriuation and signifieth a place of darknes which hideth the buried within the earth from the sight of the liuing which walke vpon it Iob. 10.21 22. and chap. 17.13 But let vs see some testimonies of holy Scripture for this signification And first that Sheol signifieth the graue in the olde testament we reade Gen. 37.35 Surely saith Iaacob I will goe downe or descend into the graue vnto my Sonne mourning And chap. 42.38 My Sonne to wit Beniamin shall not goe downe with you for his brother is dead and he left alone to wit of those children which he had by Rachell if death come to hâ—m by the way that yee goe then ye shall bring or cause my gray head with sorrow to descend into the graue Likewise by the same word the graue is noted 1. King 2. verse 6. King Dauid speaking to his sonne Salomon of Ioab who murthered Abner and Amasa very wickedly doe therefore according to thy wisedome saith hee and let not his hoare head goe downe or descend to the graue in peace And of Shimei who cursed him being his soueraigne Prince with a horrible curse he saith in like manner Therfore thou shalt cause his hoare head to descend downe to the graue with blood And in this sense the opening of the earth is called the graue of Corah Dathan and Abiram and of their rebellious company but yet with a speciall declaration of the wrath of God against them by such an vnwonted strange and fearefull kinde of buriall as we reade Num. 16.29 33. They descended or went downe quicke into the pit or graue Sheol But in the Psalmes the graue ordinarily vsed to buriall is oftâ—ntimes signified by the same word Sheol as Psal 6.6 In the graue who shall praise thee And Psal 16.10 Thou wilt not saith Dauid prophesying of the resurrection of our Sauiour Christ leaue my soule that is that part of my humane person which is subiect to buriall in the graue Sheol Neither wilt thou suffer thine holy one that is the body of me whom thou hast gratiously receiued to thy fauour to see that is to haue experience of corruption shacath that is Shacath peraitio foueâ— to lie so long in the graue that it should rot and turne to dust as the bodies of all vse to doe Psal 40.9 Man can by no meanes redeeme his brother c. That he may liue still for euer and not see the graue the word is shacath corruption as before But sheol againe verse 14.15 of the same Psalme Like sheepe they lie in the graue to wit like the rotten carkases of sheepe cast out into ditches For the Prophet speaketh of the wicked that die in their wickednes and in a hautie conceit of themselues To the which purpose he saith further Death deuoureth them vntill the righteous shall haue dominion ouer them in the morning that is at the day of the resurrection and vntill that the graue â—hat is Hell as we are afterward in the next signification fuâ—ther to obserue do consume their beauty that is the beauty of the wicked or their forme and substance which they shall at the last day receiue againe to their further condemnation both in soule and bodie together euen from the house that is the graue which belongeth vnto it to wit as a prison house for the wicked vntill that day of their great Gaile deliuery But God saith the Prophet speâ—king in the person of all true beleeuers will deliuer my soule from the hand that is from the power of the graue to wit so farre forth that it shall not preuaile finally against me for he will receiue me Selah A matter worthy to be obserued as an effect of the diuine and almighty power of God as by the word Selah the Psalmist giueth to vnderstand Moreouer Psal 31.17 Sheol is vsed for the graue Let the wicked saith Dauid be put to confusion and silence in the graue And Psal 55.15 Let death seaze vpon them let them goe downe quicke into the graue the Prophet as it is likely alluding to that iudgement of God vpon rebellious Korah and his company Num. 16. as was alledged before And againe in the same sense though in other words They that seeke my soule to destroy it shall goe into the lowest parts of the earth Yea generally Psal 8â— 48 What
teacheth vs that it is our dutie not onely to abstaine from desire of reuenge against our aduersaries but also to pray earnestly to God for the forgiuenes of their cruell dealing against vs and that it may please God to turne the hearts of so many as doe belong to his most holy and blessed election To this purpose indeede the most blessed example of our Sauiour is very notable And though it be a hard lesson for vs to learne yet the grace of God is sufficient to teach it to euery one that will indeuour to learne it of him And therefore it is that the Apostle Peter doubteth not to holde forth the example of our Sauiour to inuite and incourage all Christians therevnto 1. Ep 2 18 c. 23. Moreouer in that our Sauiour Christ praying for sinners saith that they doe they knowe not what and so giueth to vnderstand as hath beene obserued before that ignorance is the cause why many doe that which otherwise they would not doe if they knewe how great and grieuous the euill is which they doe commit We ought therefore from hence to learne that it is our dutie to seeke after knowledge that so comming to the knowledge of sinne wee may bee sorie for that which is past striue against present tentations and bee more prudent and circumspect to preuent much sinne for the time to come Yea therefore ought we to stirre vp our selues to a careful seeking after knowledge to the end we may know how to keepe a good conscience in the doing and minding of those things onely whereof we may haue good warrant from the word of God that they are agreeable to his most holy and blessed will And then may we be sure that through the blessing of God we shall not onely abstaine from euill which we are wont to commit aboue knowledge but wee shall doe more good then we can throughly know that we doe As for those that doe otherwise that is to say which haue no care to seeke after knowledge they easily working more mischiefe then they would think doe thereby procure greater wrath against themselues then they are aware of For he that rashly thrusteth himselfe into sinfull actions hee dealeth as if one should bring fire among barrels of gun-powder not considering that the nature of it is to blowe vp and ouerthrowe all so soone as it taketh any sparkle of fire As for example who knoweth how many soules perish or at the least are hindered from their more speedie conuersion by an ignorant and wicked or vnconscionable Minister of the word of God Who knoweth likewise how much good he hindereth that is a wicked instrument of the Diuel to disgrace or displace any godly and faithfull Preacher of the Gospell of our Sauiour Christ Finally what loue of ours can answere the wonderfull loue of our Sauiour in praying and suffering for vs miserable sinners all of vs being naturally enemies vnto him as well as these his persecutors mentioned in this Story were Rom 5 verses 6 7 8. c. Such are the duties belonging to that comfort which faith apprehendeth from the lifting vp and fastening of our Sauiour naked vpon the crosse LEt vs now come to those things which doe concerne the time of his continuance vpon the crosse Question And first what dutie may we learne generally from this his coÌ„tinuance by the space of many houres in extreme dolour and paines Answer This we learne that it is our dutie patiently to beare our affliction and crosse whatsoeuer and how grieuous soeuer it may be euen so long as it shall please God to continue the same vpon vs. ExplicatioÌ„ prooâ—e You say well Neither ought we to doubt of a good issue according to that in the Ep to the Heb chap 12.1.2.3.4 Question Nowe more particularly what are wee to learne from this that our Sauiour endured patiently to see his garments diuided among the Souldiers Here againe we are to learne to be content to loose all for Christs sake and to thinke our selues to haue sufficiency of all things when we haue Christ euen naked Christ or Christ alone to be ours by faith But in no case must we be riflers of Christ to take away any thing that is due vnto him as these souldiers did and as many robbers and thieues doe which liue in the bosome of the Church ExplicatioÌ„ proofe God forbid we should doe so But if we shall account our Sauiour Christ to be our portion doubtlesse we shall haue sufficiencie of all things in the midst of all wants and our greatest losses in this world shall bring our greatest aduantage in the world to come Philip. 1.21 and chap. 3.7 8 c. Question NOw after this what dutie are wee to learne from hence that our Sauiour Christ being in this grieuous passion vpon the crosse had neuerthelesse vpon the sight of his mother a most louing and tender care to prouide for her comfortable maintenance seeing hee was nowe to leaue this world Answere All children haue a most worthie paterne of that great honour and dutie which they owe vnto their Parents in tendering the peace and comfort of their life of whom they haue receiued their naturall life as from those speciall instruments which it pleased God to vse therevnto ExplicatioÌ„ proofe The example of our Sauiour is an euident paterne hereof in very deede And herewithall our Sauiour had no doubt a tender regard to mitigate the present sorrow of his mother in her heauy beholding of his calamitie which could not but pierce her tender and motherly soule As touching our selues it is true that wee shall neuer be able to performe so perfect loue and dutie to our naturall Parents as our Sauiour did to his Mother and namely at this time neither shall wee haue nor could we endure at any time the like occasion that is out of so great an agony to shewe so tender and strong an affection But contrariwise we finde rather that euery little head ache or other trouble is able to make vs forgetfull of all good dutie and loue toward any We may be compared to the snaile whose propertie it is as wee know if it be touched neuer so little to draw it selfe altogether into the owne shell The like is our practise we care onely for our selues All as we thinke is little enough to procure our owne ease selfe-loue so wholly possesseth vs. Neuerthelesse the example of our Sauiour sheweth vs what we are to striue vnto To the which purpose also serueth the example of Dauid that notable figure of our Sauiour Christ who had care of his Parents in the time of his afflictions as we reade in the holy story 1. Sam. ch 22.1 3 4. Neither is the example of Iohn the Dâ—sciple of our Sauiour to be neglected of vs who in obedience to the word of Christ did willingly entertaine Marie the mother of our Sauiour and did the dutie of a sonne vnto her And note we
his Disciples lest the Lord doe iustly turne his back vpon vs for euer refuse to make vs partakers of his saluation heauenly kingdome Certainly all such are in great danger hereof whosoeuer stand thus indiffereÌ„tly affected that they care not greatly whether they enioy the Gospel or no to whom neither good Preaches of it or good Professors are at any time hartily welcome Let vs therefore I pray euery good Christian diligently beware we entertaine not this hoggishnes into our hearts euen as we doe tender the saluation of our soules that is to say let vs auoide it as charily as with all possibilitie of preuailing against our vnkind selfe-louing profane nature we may through the grace of God attaine vnto Hetherto of the gracious appearance manifestatioÌ„ of our Sauiour Christ to these his two Disciples for the confirmation of his resurrection vnto them and by them also and by the holy record hereof vnto vs and to all Christians But now that we may proceed let vs come to the second point of our text which concerneth the departure of our Sauiour from his Disciples The which departure of his was both strange and speedy yea sodaine immediately after that he had made himselfe vndoubtedly knowne vnto them Question What was the reason hereof Answer Two reasons may be rendered First to let it appeare that although our Sauiour rose againe with the same body and shewed himselfe verily and truly in the same humane nature which he had before his death neuer to lay the same downe againe yet that it was now in a more excellent state and condition then it was before as being all readie entered into the first degree of the eternall glorification of it by his resurrection Secondly that he might giue those his two Disciples and all other to vnderstand euen to the end of the world that we are not now since the resurrection to seeke to knowe or behold him bodily but rather spiritually and by faith onely by such helpes of his word and Sacraments as he hath giuen and sanctified to the same end vntill his comming againe at the end of the world Explication These reasons indeed may well be rendered of it and they doe minister very good inctructions vnto vs to the edification and comfort of our faith They doe likewise fitly answere to either point of the question demanded first touching the strangenes of the departure which was miracle-wise secondly touching the sodainenes of it aboue the expectation no doubt and desire of the Disciples Neuertheles neither the one nor the other of these points nor both considered together most cause vs to think that though our Sauiour Christ was sodainly taken out of the sight of these two Disciples and ceased to be seene of them as the words of the text are aphantos egeneto apparere desijt or though as afterward we shal see he did sodainly and as it were in a moment shew himself to other of his Diâ—ciples that therfore he had a vanishing inuisible nature and no firme corporal substance But we are rather to impute this to his diuine power like to that sodaine translating of the body of Philip the Eâ—angelist out of the sight of the noble Eunuch whom he baptized euen so soone as he had baptized him from about Gaza to Azotus so as the Eunuch saw him no more Act 8.26.39.40 The distance betwixt Gaza and Azotus as some Geographers estimate is about 36. of our English miles And herewithall likewise it may be thought that at this instant â—he eyes of the disciples were held as they were before so that they could not discerne the manner of his departure from them Hetherto of the appearance of our Sauiour to these his two Disciples with all the circumstances thereof and also of his departure from them The effects of this appearance are now onely behind Question Which were they Answer They are set downe by the Euangelist Luke ver 32.33.34.35 of the same his 24. ch as it followeth in this manner 32. And they said betweene themselues saith the Euangelist Did not our hearts burne within vs while hee talked with vs by the way and when he opened to vs the Scriptures 33. And they rose vp the same houre and turned to Ierusalem and found the eleuen gathered together and them that were with them 34. Who said that is some of the eleuen who were talking together The Lord is risen indeed and hath appeared to Simon 35. Then they that is the the two Disciples told what things were done in the way and how he was knowne of them in breaking of bread Explication In these wordes indeede the effectes which followed vpon the former appearance of our Sauiour are contained And they are three in number First the hearts of the two Disciples as they themselues doe mutually acknowledge were exceedingly affected For did not our hearts within vs burne say they while he talked with vs by the way and when he opened to vs the Scripture Secondly vpon the departure of our Sauiour Christ from them they doe forthwith returne to Ierusalem yea though it was now within night therefore must needs be very late before they could walke thither wiâ—h a minde to coÌ„municate report this appearance of our Sauiour vnto the Disciples there Thirdly as soone as they come vnto them they performe that which they intended the summe whereof the Euangelist comprehendeth in two branches First that they reported what things fell out in the way as they walked toward Emmaus SecoÌ„dly how our Sauiour was known of them in breaking of bread What may these things teach vs Question Answere In the first of these effects we learne what the nature of the word of God is in the interpretation and preaching therof namely to inlighten warme and cheare vp the hearts of the reuerend hearers of it In the second and third we see the end wherefore it pleaseth the Lord to reueale his truth to any of his children to wit that they should communicate and make the same known to the rest of the brethren Yea and that it is to be done chearfully and with all good expedition Explication proofe So indeed doth the example of these two Disciples teach vs yea so plainly that there needeth not many words to confirme the same The words doctrine of our Sauiour were as fire in their bosome Fire I say to inlighten their mindes fire to warme and cheare vp their hearts fire to chase away the errours and doubts of their former troublesome thoughts For these are three speciall properties of the holy fire of the spirit of our Sauiour Christ answerable to the properties of naturall fire familiarly knowne vnto vs to wit to giue light to warme that which comm th neare vnto it and to consume euery drossie thing which is put into it Thus the meaning of the disciples is easie to be vnderstood But for our selues to chase away the drowsines and frozen
setled decree constantly reâ—aine the naturall prâ—perties of it Yea since the glorifying of it as well as before so farre forth that it can be but in one place at once neither can pierce or moue iâ— selfe through any bodily substance but it must causâ— it to remoue or to sunder and diuide it selfe â—hat it may haue passage And therefore doth our Sauiour himselfe tell his Disciples that in respect of his bodily presence they should not haue him alwaies though by his diuine spirit and the graces â—hereof he would be present with them for their time and with all the faithfull Ministers of his Gospel from time to time to the end of the world And the Angel of God affirmeth plainely that touching his bodily presence the heauens must containe him euen from the tiâ—e of his ascending vp into heauen vntill his comming againe to iudge the world To this very end no doubt did our Sauiour at the first take and vnite the true humane nature to the diuine in one person that it might so remaine as touching the truth of it to the benefit and comfort of all the elect of mankinde for euer though euer since the resurrection it hath laide downe all the naturall infirmities and vilenes or dishonour of that condition which the sinne of man had brought vpon the same For these causes therefore we are not to esteeme the miracle of our Sauiour his comming in among his Disciples so sodainely euen at such a season as the doores were now shut in that is to say in the night time to consist in the deifying or spirituall alteration of his humane nature but in his diuine power wherby either at his immediate commâ—ndement the dores opened vnto him and shut againe without any noise or at the least â—he hearing of the companie was so restrained that they could not heare the same like as the eyes of the two Disciples were held before so that they could not know our Sauiour Or else he vsed the ministery of his Angel herevnto like as by an Angel he did afterwards open the doores of the prison to let out his Apostles and shut them againe no one of the keepers or watchmen once hearing the same Acts 5.17 18 19 c. and chap. 12.4 5 6 c. And thus is our Sauiour described generally to be such a one as openeth and shuâ—teth both hearing and seeing and vnderstanding and affection and all things by his most soueraigne and diuine authority according to his owne holy will and pleasure Reuel 3 7. This therefore is the true manner of the miraculous and strange appearance of our Sauiour altogether without any deposition of the naturall properties which doe concerne the nature and substance of a true bodie The which will yet further be manifest from the words and actions of our Sauiour himselfe in the time of this his appearing and abiding with his Disciples And therefore leauing it for a while wee come now in the fift place to the behauiour of our Sauiour both in word and deed in this time of his fift appearance And therewithall also to the effects thereof as was set downe in the last place For insomuch as these things are intermingled in the text we will accordingly speake of them as the text it selfe shall giue the occasion The speeches and actions of our Sauiour are sundry and so are the effects also in the hearts and senses of the Disciples as was said before and as by the grace of God we will consider in the particulars of them Question First of all therefore Which was the first speech of our Sauiour Answere The first speech of our Sauiour to his Disciples was this verse 36. Peace be vnto you Question True So we reade Luke 24.36 and Iohn chap. 20. verse 19. How are these words of our Sauiour to be vnderstood Are they onely to be taken as wordes of a common and ordinary salutation and nothing otherwise Answer Yes they are not onely words of louing and familiar salutation whereby our Sauiour wisheth the welfare of his Disciples but they containe in them the vertue of a commandement warrant of all spiritual peace prosperity to theÌ„ through faith in his name ExplicatioÌ„ proofe So they are to be vnderstood indeede euen in a sense farre exceeding the salutation of Dauid sent to Nabal by his messengers 1. Sam. 25.6 or that common holy salutation vsed among the people of God The Lord be with you or The Lord blesse you Ruth 2.4 Psal 129.8 They are to be vnderstood here like as our Sauiour spake them before his death when hee sent them forth to preach for a time in that cursory course of ministery which was a preparatiue to their great and generall Apostleship At what time hee directed them to pronounce peace to that house which should giue them any entertainement and promiseth that peace euen more then ordinary peace should rest vpon euery such one as should so receiue them Mat. 10.12.13 And that wee are to vnderstand the words of our Sauiour in such sense as was answered it will be furthermore euident vnto vs if we duly consider first who he was that maketh the promise euen the Prince of peace promised and giuen to the Church of God yea that Prince of peace the peace of whose gouernment shall increase and haue no end Isai 9. verses 6.7 And if we shall yet further consider what his promise and bequeathement as it were was to his Disciples a little before his death Iohn 14.17 Peace I leaue with you my peace I giue vnto you not as the world giueth I doe giue vnto you Let not your heart be troubled nor feare And if wee shall consider herewithall how it is said by the Apostle that hee came and preached peace both to Iew and Gentile Ephes 2.17 Likewise if we doe call to minde and consider that salutatorie prayer of the Apostles Grace mercy and peace from God the Father and from the Lord Iesus Christ the which as we know is vsuall in their holy Epistles Moreouer if wee weigh well with our selues that the birth of our Sauiour was as it were a chariot of peace sent from heauen downe to the earth as the Angells of heauen declare Luke chap. 2. verse 14. Finally if we shall consider that the kingdome of God is righteousnes and peace and ioy in the holy Ghost it will then euery way be manifest vnto vs that our Sauiour in saying to his Disciples Peace be vnto you doeth not after a common manner salute them or wish them outward and worldly prosperity or carnall rest and security in earthly pleasure but a most holy spirituall and heauenly peace For as touching carnall and worldly peace hee saith professedly on the contrary that hee came not to bring peace on the earth but rather a sword to arme all that be his against all peace in the pleasure of sinne Onely he pronounceth and assureth that peace of conscience which passeth all
proceedings so as wee neede not feare the censures of any that proceede not Apostolically and according to the minde and will of our Sauiour himselfe made knowne vnto vs in hâ—â— Gospell And hence it is that the churches of Christ at this day doe securely despise all Popish excommunication and curses though they bee with booke bell and candle as they say Thus then we see what the meaning of our Sauiour is in that he saith to his disciples in regard of their Apostolicall function ministery in his name by vertue of his diuine commission whosoeuers sinnes ye remit they are remitted and whosoeuers sinnes ye retaine they are retained And accordingly no doubt they did through the grace of our Sauiour most discreetly and faithfully fulfill their office and ministerie and the effects heere promised and assured did out of question follow the same as the holy story of the Acts of the Apostles written by the Euang Luke and their owne holie epistles doe make it very euident and plaine both from their more publike and generall preaching and also from their more priuate and particular proceeding Question But that from the holy Apostles wee may come to our selues and all the Churches of our Sauiour Christ succeeding them euer since the fulfilling of their course are we to thinke that all this power and authority and the powerfull effects of the ministerie of the Gospel died with them Answere No. Wee may in no wise thinke so For as the ground and foundation of the ordinarie ministerie it selfe was laide in their extraordinarie ordination and calling so likewise was the ground and foundation of the ministeriall power and authoritie thereof in the name of Christ laid in that extraordinâ—rie power and authoritie which was committed to them Differunt pastores ab apostolis non quod ad substantiam ministerij attinet positam in doctrina et sacramentis sed quod ad modum vocationis et authoritateÌ„ Piscator in Math. 28.10.20 That is Pastors differ not from Apostles as touching the substance of Ministerie which consisteth in doctrine and Sacraments but in respect of the manner of their calling and in the measure of their power authority It is vndoubtedly true For so not onely doth the promise of our Sauiour declare in that hee saith Hee will bee with his Apostles to the end of the world which of necessitie must be vnderstoode of his presence with them to make good and vphold that ordinarie ministerie which they should by his appointment ordaine and plant in all Churches but it appeareth also by that which our Sauiour had saide before that he would so suâ—ely build his Church that the gates of hell should not vanquish it Math. 16. And by that which we reade chap. 18.15.16.17.18.19.20 Where hee establisheth a perpetuall power to the Church for the staying of offences and trespasses or as neede should require for the censuring and correcting of them with spirituall corrections euen to the cutting off of obstinate persons from the communion and fellowship of Saints It is true in deede that the apostolike office had diuers things proper to it as wee haue seene before namely that they were sent immediatly from Christ that they were appointed to be the first founders and the very chiefe or maister builders of the Churches of our Sauiour Christ and that also ouer all the world To the which end they were furthermore endued with an extraordinarie measure of spirituall gifts and graces and likewise with a power of working miracles more then ordinarie Finally they were ordained by the sacramentall breathing of our Sauiour Christ vpon them to the end they might be euery way authorized aboue all exception In all which respects none can be said to succeede them Neuerthelesse that the ordinarie Ministers of the word and sacraments euen to the end of the world should not haue the like authoritie in their limited places succeeding in the like office appointed by one the same Ie Ch to the same end of gathering together the Saints for the worke of the ministrie and for the edification of the body of Christ till wee all meet together in the vnity of faith knowledge of the Son of God vnto a perfect man vnto the measure of the age of the fulnes of Chr. c. Eph. 4.11.12 c. it is without all reason what differences our limitations so euer there be betweene the one and the other in some circumstances either in number or in measure of gifts or in particularity of place or residencie or in any other thing It is of necessity that the ordinary and perpetuall ministery of the word and sacraments should haue an effectuall power and authority giuen vnto it euen such a power as is deriued from the grand commission of the Apostles and is in substance all one with theirs insomuch as they must so feede and gouerne the flocks and congregations committed vnto their care and charges as they may vphold and maintaine the same doctrine and sacraments of our Lord Iesus Christ deliuered at the first to the Apostles among them and seeing they must so order the persons and liues of the same their flocks and congregations as much as in them lyeth that they giue no publike offence nor bring any euill report and slander vpon the Gospel of our Sauiour Christ It is not as many thinke that the Minister of the word hath nothing else to doe but generally to deliuer his doctrine and then to leaue his people to themselues to doe as they thinke good without reproofe of their disobedience to that doctrine which hee in the name and authority of God hath taught vnto them For the word is giuen by diuine inspiration as well to improue errours of iudgement and to correct disorders of life as to teach the truth and to instruct in righteousnesse 2. Tim. chap. 3. verse 16. It is not a formall and outward worshippe onely which the Lord requireth but a worshippe to be performed in spirit and truth ioyned with the power of godlinesse of life And this will not be obtained without a powerfull ministery to the subduing of the diuell and the strange rebellion of our nature To this purpose though we cannot stand neither doth it belong vnto vs to determine all things belonging to this so great and weighty a matter yet thus much we may and ought to teach and affirme that of Ministers of the word and of people committed to their seuerall charges of what degree and condition soeuer they bee whether King or Kesar as they say noble or of meane degree neyther the one that is the Ministers of the Gospel through any ambition and pride doe eyther arrogate too much vnto themselues or of a seruile and base minde prostitute that authority which our Sauiour hath giuen them to the contempt and reproach of any whosoeuer nor that the other that is any of the congregation eyther of profanenesse doe esteeme too lightly of the ministerie of those whom
describeth by three adiunctes of a contrary nature to the former The first is that hee should reach forth his hands to wit as children doe when their girdell is put about them when they are dressed The second that another should gird him our Sauiour minding thereby another kinde of girding then before though he vse the same word that is such a girding whereby executioners doe binde the hands of those that are to be put to death whether by the lawfull and iust sentence or by some tyrannous commandement of the Magistrate The third that he should be led whether he would not to wit to the place of execution Thus I say the meaning of our Sauiour is plaine from his owne words duly and aduisedly considered And the manner of the speech of our Sauiour being very earnest sheweth that it was to singular good purpose that Peter should be thus certified and that he should earnestly consider of this matter If wee desire any further proofe concerning the meaning of our Sauiour we haue the Euangelist Iohn a most faithfull interpreter as it followeth in the very next words Question Which are they Answer 19. And this spake he saith S. Iohn signifying by what death he should glorifie God Explicatiō In these words the Euangelist maketh the matter very plaine First that our Sauiour spake concerning the death of Peter Secondly of his martyrdom For by that kinde of the death of his seruants God is especially glorified First in that hee maketh his inuisible power manifest by strengthening his weake seruants aboue all humane strength to the confusion of the aduersaries of his truth Secondly that thereby hee confirmeth the stable truth of his promises made to the animating of his seruants to the induring of afflictions yea euen of death it selfe for his truthes sake Thirdly in that the weake Christians are hereby greatly incouraged to perseuere in the profession of the Gospel Finallie in that many of the persecutors themselues are hereby conuerted vnto God while they behold the inuincible faith and patience and ioy of his seruants notwithstanding all the extremities of their sufferings And thus also Peter himselfe taught before he died that God is greatly glorified by this kinde of death 1. Ep 4 verses 14 15.16 On your part God is glorified saith he And againe If any man suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe But how could Peters sufferings glorifie God if so be as our Sauiour seemeth to tell him that he should be vnwilling to indure them For it is willingnes and cheerefulnes which maketh the vertue Question What is to be said to this Answer In that our Sauiour telleth Peter that hee should in his olde age be led whether hee would not it was not the meaning of our Sauiour to say he should suffer against his will but to giue him to vnderstand that he should die not a naturall but a violent death by the hand of the persecuting Tyrant the which kinde of death no man would willingly make choyse of were it not for that loue and zeale which by the grace of God they beare to the glory of God and that in such conscience of their bounden duty that they do most iustly prefer it ten thousand times before their owne lyues This no doubt was the meaning of our Sauiour And so doth the Euangelist Iohn interpret the same in that he saith that our Sauiour did by the comparison which he made signifie as we sawe before by what death hee should glorifie God For seeing Peter did glorifie God by his death as the Euangelist Iohn suruiuing Peter about 30. yeeres euen to the fourth yeere of Traian the Emperour which was 64. yeeres after the resurrection of our Sauiour as the Ecclesiasticall historie doth testifie hee liued to knowe and vnderstand it must be acknowledged that he died willingly for the Lords sake And so it appeareth plainely 2. Epist Peter chap. 1.13.14 And yet neuerthelesse easily may we admit that Peter hauing still the remnants of humane frailty did not without mighty striuings subdue all naturall vnwillingnes and whatsoeuer feare might cause the same In smaller tentations then such as belong to the enduring of cruell death the flesh is apt to draw backe as the Apostle Paul plainly teacheth hee euen making himselfe the example saying I doe not the good thing which I would but the euill which I would not that doe I. Rom. 7.19 And verse 21. c. I finde by the lawe that when I would doe good euill is present with me For I delight in the lawe of God concerning the inner man but I see another law in my members rebelling against the law of my minde and leading me captiue to the law of sinne which is in my members O wretched man that I am c. Now therefore if in smaller tentations the flesh is weake how should there not be sence of weakenes in the greatest according to that saying of our Sauiour The spirit in deede is readie but the flesh is weak Yea euen according to that which hee found in himselfe though infinitely differing from our weakenes seeing there was no home-dwelling sinne in his nature as is in ours or rather because his nature was perfectly holy and yet he hauing humane infirmitie though without sinne could not but for declaration of the truth of his humane nature shew himselfe vnwilling to die especially such a death as he was to die had hee not more regarded to doe the will of his heauenly Father more then his owne simply considered in that he was man as his most holy prayer sheweth Father not my will but thine be done No meruaile therefore though wee poore fraile creatures combred with the remnants of sinne should in the flesh finde vnwillingnes yea a contrary lust of the flesh against the spirit though through the predominant and ouer-ruling grace of the spirit we are strengthened to reioyce as Peter was with his companions Act. 5.40.41.42 And so no doubt did he in the spirit reioyce at his death in that he was counted worthy not onely to be scourged but also to suffer death for the name of Christ The consideration of this humane infirmity euen in the most holy Martyrs mixed with sinne is very profitable for vs in diuers respects First to take away all opinion of merit in their sufferings that this honour may remaine whole and entire onely to our Sauiour Christ whose alone it is Secondly to comfort our selues or any other whom God at any time calleth to Martyrdome though wee cannot but haue experience of great infirmities in the firie tentation seeing the dearest of Gods children haue bidden the assaults of vnwilling and timorous nature In the which respect worthy is the saying of M. Caluine in his Commentaries vpon this Scripture that They who imagine the Martyrs to haue had no touch of feare doe gather matter of despaire when they themselues doe begin to feare Qui Martyres
God the Father of whom he receiued it And furthermore that this Father is almightie it hath beene prooued and declared before so that it is lesse necessary at this time to stand vpon it This also is very comfortable as we shall haue occasion to obserue afterward Let vs therefore come now to consider of the fourth point necessary to the vnderstanding of this Article to wit what is meant here by the right hand of God this almightie Father Question But first How can it be that our Sauiour should sit at the right hand of God seeing as our Sauiour himselfe hath taught vs God is a Spirit Iohn 4. that is of a spirituall nature and therefore hath neither bodily right hand nor any other bodily member or any externall similitude or likenesse of man as God himselfe doeth likewise declare in the 2. Commandement of his morall Law In which respect also he saith by his holy Prophet Isai chap. 40. verse 18. To whom will yee liken me or what similitude will ye set vp vnto me c. What is to be said to this Answer The right hand of God is vsually mentioned in the holy Scriptures to note the mightie power of God But in this Article it is to be vnderstood according to that vse which was among the great Kings and Princes of the earth to set those at their right hand whom they specially fauoured and minded to aduance to the chiefe degrees of power and authority vnder them or to be as it were in their stead and in office to represent their person Question Be it so What then shall these words the right hand of God signifie in this Article of our faith Answer They doe by a familiar comparison represent to our weake capacitie the most soueraigne and diuine authority of God Explication and proofe They doe so indeede For notwithstanding as you answered before the right hand of God doth most vsually note the power and strength of God according to that Psal 89.13 Thou hast a mightie arme strong is thy hand and high is thy right hand c. Likewise Psal 20.6 Now I know that the Lord will helpe his anointed and heare him from heauen his sanctuarie by the mightie helpe of his right hand And euen concerning the matter in hand according to that Act. 5.31 God hath lifted vp Iesus by his right hand that is by his mightie power to be a Prince and a Sauiour Neuerthelesse in the present Article it seemeth of it selfe verie cleare that the right hand of God should rather signifie the soueraigntie of that authoritie which by greatest right is most due vnto him So that we may not vnaptly say thus to expresse the meaning of this Article that God hath lifted vp our Sauiour by the right hand of his almighty power and strength that he might set him at the right hand of his most soueraigne maiesty glorie In which sense mention is made of the right hand of God Psal 17.7 And that it was the manner of Kings and great persons to set those whom they fauoured at their right hand and that this was accounted a speciall honour and preferment giuen to such we may perceiue by that which wee reade Genesis 48.18 where Ioseph is desirous that the eldest of his sonnes might stand at the right hand of Iaakob his Father to receiue his blessing which Iaakob no doubt was in dignitie and honour a Prince of the holy people of God though outwardly in a more meane estate We may perceiue it also by the practise of king Salomon 1. Kings 2.19 who set his mother comming to make a certaine sute vnto him at his right hand And by that which is said Psal 45.9 of the wife of the King The Queene stood at the right hand of the King The Comforts in a vesture of gold of ophir And Mat. 20.20 21. by that request which the mother of Iames and Iohn made to our Sauiour Christ that one of them might sit at the right hand And finally by that which our Sauiour himselfe saith that at the day of iudgement he will place the sheepe that is his faithfull people at his right hand Matth. 25.33 But that this speech of our Sauiours sitting at the right hand of God is in no wise to be litterally vnderstood after the hereticall conceit of those that are called Anthropomorphites because they held God to be like man in his outward shape and proportion of bodily members beside that which was already obserued concerning the spiritual nature of God it may further appeare by comparing of diuers places together where this one and the same thing is expressed in diuers words as by an interpretation of them For Mat. 26.64 the right hand of God is called the right hand of his power And Heb. 8.1 the right hand of his throne of maiesty And againe chap. 12.1 the right hand of the throne of God Where we see the right hand of God attributed to his power and to his throne to shew that by his right hand is meant his soueraigne power and authoritie onely and no outward forme and description of his nature These things thus considered it shall be easie for vs to vnderstand in the first place what is meant by the sitting of our Sauiour at the right hand of God the almightie Father Question Shew you it therefore What is meant hereby Answer The sitting of our Sauiour at the right hand of God signifieth vnto vs these two things First that he hath receiued of his Father euen in his humane nature so great honour and glorie as neither may lawfully nor can possibly be giuen to any person who is no more then a creature whether man or Angell Secondly it signifieth that according to the incomparable excellencie and glorie giuen to his person he hath likewise receiued of God our heauenly Father the most high soueraigntie of office and power ouer all creatures and that eternally euen for euer and euer as well in kingly regencie ouer men and all creatures as in the intercession of the high priesthood with God for men to wit◠for all his elect children Explicatiō proofe That these things are so First touching the peerelesse honour and glorie of our Sauiour signified by the sitting at the right hand of God reade Heb. 1.13 vnto which of the Angells saide God at any time sit thou at my right hand c. Wherefore seeing this dignitie cannot beseeme an Angell we may well conclude that it is not meete to be attributed to any creature beside And likewise verse 5. of the same chapter Vnto which of the Angells said God at any time Thou art my sonne c. So that where it is saide by the Apostle Peter 2. Epistle 1.17 that our Sauiour receiued honour and glory when there came such a voyce to him from the excellent glory This is my beloued Sonne in whom I am wel pleased yea euen while he was yet vpon the earth And the Apostles saw
affliction for Christ his sake to shew all good faithfulnes vnto him and to reioyce in him with vnspeakable ioy in what estate and condition so euer seeing wee may well perceiue that the one sort as well as the other are highly and pretiously esteemed of him For he that so dearely loueth and so highly esteemeth those that shew mercie to any for his sake cannot but beare like loue and affection to those to whom the mercie is shewed in as much as they suffer that affliction which they endure in the cause of our Sauiour And indeede of both they doe performe the more excellent duty and seruice to our Sauiour whosoeuer are content need so requiring to want all worldly comfort yea to indure all torments for him and his truthes sake Thus therefore as was saide before we may easily perceiue that our Sauiour is very earnest in commending the works of mercy and compassion such as he hath mentioned yea and all other of the same or like kind no doubt For as hath beene alreadie obserued our Sauiour in mentioning these for instance did not minde to exclude any other And beside that insomuch as there are many other duties of other sort and kind and the same also more excellent then these in that they do more immediatly and directly concerne the Maiestie of God and are as the roote of those to wit the true knowledge faith feare and loue of God in Christ Iesus these also will our Sauiour assuredly crowne in his seruants And on the contrary insomuch as the condemnation of the wicked shall not proceed against them onely because of their vnmercifulâ—es but also for all other of their sinnes as may appeare Mat. 5.22 where angrie and vnaduised words come into iudgement and chap. 12.36.37 euery idle word and Eccles 11.9 all youthfull pranks and chap. 12. of the same book in the last verse Euery secret thing 2. cor 5.10 all that euery man hath done whether it be good or euill How then cometh it to passe that our Sauiour maketh expresse mention onely of the mercifulnes of the godly with the actions thereof to their praise here as afterward of vnmercifulnes onely to the reproofe and condemnation of the wicked Question What may be the reason hereof Answer First because through selfe-loue which is naturally most deeply rooted in vs we are very hardly drawn to the performaÌ„ce of these duties of loue to our neighbours yea most hardly to the duties of christian loue to our christian afflicted and impouerished brethren howe sharpe soeuer their afflictions be though it be hunger a very sharpe sause as wee all may knowe or nakednes or any other Secondly because these duties are the most familiar and plaine testimonies of an vpright heart toward Christ wheras it is most vsuall with hypocrites to rest in the externall ceremonies of the worship of God without any further regard Thirdly because as the children of God are more mercifull and in the fruits of mercie more plentifull constant to the succouring and helping of their needie and helplesse brethren here vpon earth by so much the more liuely they do represent the diuine image and likenes of God their heauenlie Father And contrariwise because where vnmercifulnes is there doth easilie lodge crueltie and all other sinne And for that as any are more vnmercifull and cruell so are they not onely more vnlike to Grd but also more like to their Father the diuell who beareth this brand that hee is a murtherer from the beginning Explication proofe These reasons may well suffice and they haue good warrant from the holie scriptures of God For first as touching the difficultie the vncessant instructions rebukes and exhortations with so many often repeated promises threatnings tending this way set down in the holie scriptures are a plentifull demoÌ„stratiue proofe of it Ter giuersatrix nostra caro est ad benefacienduÌ„pigra Alas our sluggish nature shukketh at it when it cometh to any matter of contribution from the purse to almes or to any other holy vse albeit we would seeme to be with the forwardest in hearing or talking of the word in commending of well dooing c. Secondly that these duties are of all other the most familiar and plaine testimonies of an vpright heart toward our Sauiour Christ it may likewise be euident from the holy scriptures because fewer of such haue bene charged and detected or hypocrisie then of the other as may appeare by the vsuall practise of the holy Prophets who haue from the want of these duties improued the religion and worship of those that were zealous in outward ceremonies but neuer convicted any of hypocrisie who haue proued themselues by the works of mercie Nulla re alia itae declaratur generaliter animus erga ChristuÌ„ sincerus atque ista allectione propter Christae Musculus to be mercifull men And in this respect well saith a learned man that sinceritie of heart toward Christ is in no other thing so generally declared as in brotherly loue for Christes sake For whereas loue may be declared these two wayes either to the parties themselues who are loued or to others for their sake this latter is a more sure confirmation then the former in so much as hee that will doe this will much more doe the other if opportunitie shall serue but it followeth not so strongly on the other side Wherevpon verie well concludeth the same learned man Non potest igitur certius declarari qua simus erga Christum fide charitate quà m in ijs qui ad Christum pertinent maximè illis qui conteÌ„ptissimi sunt It cannot be more certainely declared howe faithfull and louing we are toward Christ then by our dealing toward them that belong vnto him and chieflie to them that are most contemptible among the rest Now thirdlie that by mercifulnes and the workes thereof we doe speciallie resemble the image or God our heauenly Father it may appeare by calling to minde the speach of our Sauiour mentioned not long before out of the 6. of S. Luke verses 35. â—6 and Coloss 3.12 And on the contrarie that the vnmercifull and cruell men doe thereby shewe themselues the children of the Diuell and to beare his image that one place of our Sauiour is verie plaine Ioh 8. â—4 Thus therefore all the reasons mentioned why our Sauiour standeth so purposedlie vpon the workes of mercie haue their warrant from the holie Scriptures And herewithall we may see a liuely representation of the state of the whole true Christian Church here vpon earth in that it standeth in these two sortes of people either those that are poore and afflicted for Christ and his Gospell sake or th se that haue a mercifull regard of such whosoeuer for the time are in prosperitie themselues Likewise we may see on the contrarie what the state and condition of the false or malignant church is in that it consisteth of such as either
2.21 Neither can it be that both the Father and the Sonne should send the holy Ghost to his Church and into the hearts of his people but to very notable effect and to the most singular good ends and purposes that might be Seeing our Sauiour Christ is ordeined of God to be a King he must of necessitie haue a kingdome and subiects therein whom he may most gratiously protect and gouerne Seeing he is the great Pastor of the sheepe it cannot be that hee should be without his fold and flocke Seeing he is a spirituall and mysticall head he must haue his members to make vp the same his mysticall bodie In which respect the Church is called the fulnesse of him that filleth all in all things c. Ephes 1.23 Seeing he is the foundatioÌ„ who shal let that the building should not be laid and reared vp to the full perfecting thereof Ephes 2.20 c. and 1. Pet. 2.4 c. For God is not like the vnwise builder who layeth a foundation and is not able to performe it so that any should haue occasion to reproach him as we read of that vnaduised builder Luke 14.28 29 30. But he goeth forward with the worke to the admiration of all the beholders whosoeuer haue eyes to discerne the spirituall beautie of the same Psal 11â— â—2 23. Isai 54 â— c. And verses 11 12 13 c. Finally seeing our Sauiour is a most fruitfull and liuing vine it cannot be but that both branches fruit must needes spring forth and spread themselues aboundantly from him Iohn 15.1 c. This most notable and fruitfull effect of the most holy and blessed Trinitie God the Father Sonne and holy Ghost is as was said euen now set forth in this latter part of the Articles of our christian faith The which fruit that wee may gather rightly and lay vp in such sort as it may be a remaining fruit vnto vs for euer we must first of all according to the change of the argument diligently obserue the change of the phrase of speech henceforth vsed For we doe not professe that we beleeue in the holy Catholike Church as we doe in God both Father Sonne and holy Ghost but thus I beleeue the holy Catholike Church c. That is to say I beleeue that God hath a holy Catholike Church wherein there is a communion of saints and to the which belongeth most notable priuiledges of Gods rich fauour and grace both for the comfort of euery true member of the same holy Catholike Church here in this life and also for the euerlasting happinesse of them in the world to come This change of phrase is necessary to be diligently obserued of vs as was said because of the differing nature of the obiect where about faith is imploied For where as God is to be beleeued in simply without all exception the Church of God is not to be credited simply and for it selfe but vnder the credite and authority of the word of God so farre forth onely as it shall shew it selfe a faithfull instrumentall pillar and vpholder of that truth of the worde which God hath betrusted it withall according to that 1. Tim. 3.15 To the which end also the order is worthy like diligent regard in that God most worthily hath the first place and accordingly is chiefly to be respected and then the Church with such limits as he hath set Contrarie to the practise of the Antichristian Church which hath chiefe care for the aduancement of it selfe and the owne traditions and inuentions how contrary so euer to the word of God and little or no care for the glory of God And therefore can haue little or no true faith at all according to the definitiue sentence of our Lord Iesus Christ the onely author and finisher of the right christian faith Iohn 5.44 How can ye beleeue saith he who receiue honour one of another and doe not seeke the honour that commeth of God alone These things obserued more generally concerning this latter part of our beliefe let vs come to inquire of the particular Articles in the same order wherein we haue inquired of the former Question And first touching the holy Catholike Church what ground of holy scripture haue you that God hath such a Church as you speake of Answer The words of the Apostle Paul which follow in the 12. chapter of his first Epistle to the Corinthians verses 12. and 13 may well bee alledged to this purpose ExplicatioÌ„ They may be so in very deede And the rather also may wee make speciall choise of them because they doe immediately follow those words which were alledged before for a ground of the former Article concerning our beliefe in God the holy Ghost And further also because that which followeth in this same chapter from the very next verse will serue very fitly to open vnto vs the next Article of our faith which is concerning the communion of Saints as we shall see when we shall by Gods grace come vnto it In the meane season coÌ„cerning our present occasion rehearse you the words of the Apostle contained in the 12 13 verses mentioned by you for proofe of this that God hath his holy Catholike Church Question Which are those his words Answer 12 As the bodie is one saith the Apostle and hath many members and all the members of that one bodie being many make but one bodie euen so is Christ 13 For by one Spirit we are all baptized into one bodie whether wee be Iewes or Grecians whether bonde or free and haue beene all made to drinke into one Spirit Explication From the interpretation of this text in the sermon which was made vpon it ye may remeÌ„ber such I meane as were the hearers of it that diuers things were obserued which make much for the opening of this Article of the holy Catholike Church The which things I will now by the grace of God repeate againe as briefly as I can and so proceede to those other questions and answers which serue for the more full laying open of this matter And first of all as we were before aduised let vs call to minde and consider that according as in the former part of the chapter albeit the Apostle writing to the Corinthians sheweth them particularly from whom they had receiued all their spirituall gifts and graces doth neuerthelesse there withall deliuer a generall doctrine concerning the author and distributer of all good gifts graces to all whosoeuer haue any portion of them So in these wordes though he doth speak by a particular intendement to informe the same Corinthians of their owne particular estate and condition in that they for their parts were a Church of Christ as well as any other Citie professing faith in his name like as euery part of the Sea is called by the name of the Sea c yet the doctrine containeth a generall direction or ground from the which we may discerne what is or
the gift minister the same one to another as good disposers of the manifold grace of God c. And it is the very drift scope of our text which we haue chosen for the ground of this Article But of this more when we come to the duties Now fourthly touching christian communion and fellowship in sufferings we haue our instruction Rom. chap. 12. verse 12. Reioyce with them that reioyce and weepe with them that weepe Likewise Heb. 13.3 Remember them that are in bonds as though ye were bound with them and them that are in affliction as if yee also were afflicted in body And chap. 10.32 33 34. We haue an example of this part of the communion of Saints commended vnto vs. And likewise Reuel 1. verse 9. Iohn calleth himselfe a brother to the faithfull and a companion with them in tribulation and in the kingdome and patience of Iesus Christ. The Prophet Dauid is also a notable example hereof who in all his owne affliction had a care ouer the afflictions of the Church as that his prayer Psal 25. verse 22. may be one notable instance in that he saith Deliuer Israel O God out of all his troubles Vpon the which words Master Caluin writeth very notably also for the interpretation saying Mutuainter sanctos societas postulat vt singuli publicis miserijs affecti apud Deum vno consensu gemant Hoc vero ad fidei confirmationem non parum valuit quòd Dauid nihil se a toto fidelium corpore seperatum habere cogitans quas patiebatur iniurias sibi cum omnibuspijs duxit esse cōmunes Sed illa etiam tenenda ratio vt dum sua quisque mala deplorat simul etiam curas votasua extendat ad totam ecclesiam The communion of Saints saith that holy interpreter requireth that euery one hauing a common feeling of publike calamities should bemone their estate to God with one consent And this very thing was of no small force to the strengthening of Dauids faith in that he taking nothing priuately to himselfe as if hee had been diuided from the rest of the bodie of the faithfull accounted all the iniuries which he suffered to be common to all the faithfull as well as to himselfe So that this rule also is to be followed of vs that euery one in bewailing his owne griefes doe extend the care of his prayers to desire the benefit of the whole Church But let vs now returne to our text in the 12. chap. of the 1. Epist to the Corinthians wherein as was said St. Paul treateth of the communion of Saints by a reproofe or correction of those falts and vices which vsually are common hinderances of the same Question Which are those faults or vices which the holy Apostle reproueth Answer Selfe-loue a generall fault and euill in all of vs it is a common hinderance of this holy and brotherly communion And as euill fruits of the same selfe-loue selfe-pride and vaine glory ioyned with the contempt of other on the one hand as touching those that haue or at the least imagine that they haue greater gifts or be in any higher roome and ofice of dignitie aboue the rest And on the other hand touching such as be in inferiour places or are limited with meaner gifts malignancy and enuie against the preferment of those whom they doe see to be preferred before them These are very grieuous and noysome euills to hinder yea mightily to ouerthrow the holy communion of Saints which ought to be of all hands most diligently and tenderly watered by the streames of loue to the end it might plentifully grow and flourish among all christians Explicatiō proofe These indeed are the euills which St. Paul discouereth as being the bane and poison to destroy all communion of Saints Whereas on the contrary all true christian vertue ought indeede to be as a streame which the more full it is in it selfe should flow forth from it selfe so much the more aboundantly to the sweete refreshing and benefiting of others Such as haue more speciall gifts then the rest should resemble the candle which spendeth it selfe in giuing light to all that are about it And these againe ought in the enioying of the same light peaceably and thankfully to vse it as a helpe to the performance of euery good duty which belongeth vnto them to their better glorifying of God in their seuerall callings and to the better profiting of all other for his sake as much as lieth in them Wee all well knowing and considering this that euery one in this kinde of spending his owne gifts vpon others doth thereby increase his owne light and is more beneficiall to himselfe contrary to that which the poore candle doth But let vs I pray you see from the Apostles light how excellently and with how notable euidence all the euills aboue named are reproued conuinced by the similitude of the naturall body which he hath fitted to that purpose And first for the correction of all malignant enuious and froward persons serueth all that which the Apostle writeth from the 15. verse of our text to the 21 For as we may easily obserue there be a number who if they be but a little offended or not dealt withall to their owne liking will in a froward moode be ready to giue ouer al tender regard of christian fellowship duty Leaue them to themselues a while and ye may as well hale the beare to the stake as them to any commendable seruice either for the common benefite of the Church of Christ or for any priuate or particular assistance and reliefe The brutish vnreasonablenesse of such the holy Apostle discouereth and reproueth by a prosopopie or speech figuratiuely attributed to the foote and to the eare of the body the which two members he produceth as two sufficient examples to expresse and lay open the folly of the mindes of men in this case verses 15 16. For saith the Apostle If the foote should say Because I am not the hand I am not of the body is it therefore not of the body And againe If the eare should say Because I am not the eye I am not of the body is it therefore not of the body Nay rather as the Apostle sheweth further ver 17. If these should haue their will it must needs bring great confusion yea an vtter ouerthrow of tha goodly order which the most wise-God hath set in the bodie For saith the Apostle If the whole body were an eye where were the hearing If the whole were hearing where were the smelling Wherefore from the contrary commoditie excellent comlinesse of that most wise order which God hath established as in the frame of nature so for the eutaxie and well ordering of his Church the holy Apostle earnestly disswadeth the former absurd and sottish waiwardnesse in these words verses 18 19 20. But now hath God disposed the members euery one of them in the body at his owne pleasure For if they were
either sort of these duties doe belong herevnto And first as touching the former sort it is euident that they doe so euen from that similitude of the body which S. Paul hath vsed as may well be obserued from the neare knitting of the members in the naturall body and from their mutuall tendernes each to other answerable to the same their neare connexion and according to that sweet law which God hath set in nature For seeing as hath beene declared alreadie all Christians are most nearely linked together in Christ Iesus euen by the bond of that Spirit of his which is the worker of all good and holy coniunction and likewise seeing that spirituall head to wit our Lord Iesus Christ from the which euery member of his bodie receiueth life is more liuely and mighty in operation by infinite degrees then is the naturall head of the naturall body therefore ought all Christians to be most hearty tender and faithfull in their mutuall loue to the cherishing and hearting on of one another in the way to the kingdome of heauen And for the very same cause doth our Apostle S. Paul in the 13. chap. immediatly after this doctrine of our most neare coniunction with our Sauiour Christ cōtained in our text treat of Christian loue as being in respet of some fifteene or sixteene properties which hee there rehearseth the way of all perfection And as else where hee termeth it the bond of perfection and that which wee ought to grow vp and encrease in continually Colos 3.14 and Ephes 4 15. As touching the Apostles owne example and practise what it was wee haue seene before Rom. 1.11.12.1 Cor. 9.19 c. Read also 2. Ep. 11.28.29 Now to the performance of this euery one according to that which hath likewise beene set downe before is to haue due regard what member hee for his part is in the body whether an eye to foresee or an eare to hearken after things as a good intelligencer concerning the affaires of the Church or a hand to help the poore or a foot to be commanded and imploied about any meaner seruice c. And accordingly euery one is to doe the proper office of such or such a member as he is To the which end purpose here call againe to mind Rom. ch 12. verses 3.4 ◠c. And Ephes ch 4. verses 4.11.12.13.14.15.16 and verse 25 Read also Iob ch 25.15 where we may see how hee for his part was an eye to the blind c. And 1. Iohn 1.6.7 If we say we haue fellowship with God saith the Apostle and walke in darknes we lie and doe not truly But if we walke in the light as he is in the light we haue fellowship one with another and the blood of Iesus Christ his Sonne cleanseth vs from all sinne It ought to be in the Church of our Sauiour Christ in regard of spirituall graces as it was in the gathering of Manna All brought that which they gathered to one heape and all had their meet portion from the same heape again and so there was found sufficien◠for euery man So it ought also to be in the communicating of bodily reliefe and succour according to the excellent doctrine of the Apostle Paul in that behalfe 2. Cor 8.13.14.15 And hereof we haue the Church of Corinth and other of the primitiue Churches notable examples for the best ordered and most charitable communion Act. 4.32 c. As the Sea filleth all riuers and all riuers runne againe into the Sea so should it be among the people of God Euery one ought to loue and tender all and all againe euery one the Minister the people and the people their Ministers c. 1 Thess 2.7.8.11.19.20 and cha 5.12.13.14.15 Heb. 13. verses 17.18 Philip. 2.1 2.3.4 The loue of the Saints one toward another and toward the whole Church it must be a holy loue that is a more excellent loue their that which is naturall or ciuill Philosophical insomuch as the corporation wherof we are memebers in the Church is not a naturall or ciuill body but a sacred and holy body as we haue seene before For the precepts of which loue read Rom. 12.9.10 c. Gal. 6.1.2 Heb. 13.1.2.3 1. Pet. 1.23 whereof we haue Dauid for one notable example Psal 16.3 All my delight saith he is in the Saints c. Hetherto of the first sort of the duties more generally considered Now touching the second sort more particularly mentioned in the second part of the answer First for the preaching of the Gospel that it is to be vsed as a meanes to bring vs and to settle vs in this holy communion read 1. Ioh. 1.3 That which wee haue seene and heard declare wee vnto you that ye may haue also fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ In which respect also it is that the Apostle Paul doth heartily praise God for that fellowship which the Philippians had in the Gospell by the preaching thereof as we read chap. 1. verses 3. and 5. of that Epistle which hee wrote vnto them That the holy Sacraments are to be vsed to the same end remember what the Apostle Paul hath written in our text By one Spirit saith he we are baptized into one body c. And likewise in the same place We are caused to drinke into one Sp rit Let vs consider also his earnest assertion in the same Epistle chap. 10.16.17 The cup of blessing which we blesse is it not the communion that is a true signe and pledge of the communion of the blood of Christ The bread which wee breake is it not the communion that is a true signe c. as before of the bodie of Christ. That is to say Haue not we that truly beleeue in our Sauiour Christ and who doe by a true faith eate the bread and drinke the wine of the Sacrament haue we not I say our very true communion with the body blood though in a spirituall manner yea with the whole humane nature yea and thereby euen with whole Christ both God and man As though the Apostle should earnestly affirme that we haue our communion with him assuredly And as we haue it with our Sauiour so also wee haue it by him as certainly among our selues as it followeth in the words of the Apostle saying For we that are many are one bread and one body because we are all partakers of one bread And all through one and the same Spirit working in vs all Call also to minde here againe Act. 2.42 c. and ch 4.32 and Ephes 4.3.4.5.6 And for Praier read in the same Epistle to the Ephesians cha 6.18 Pray alwaies with all manner of Praier and supplication in the Spirit and watch therevnto with all perseuerance and supplication for all Saints And 2. Cor. 1.11 And Philip. 1.19 For I know saith the Apostle that this shal turne to my saluation through your praier and by
laid away but such a one as he was then especially when he came to the last offering vp of that his sacrifice This onely shall be found differing that all his affections were altogether void of sinne when in ours there is alwaies something amisse Wherefore when he saith Father what shall I say Let vs suppose that his minde was so fixed vpon that thought of the induring of an infinite wrath that no power did discerne any thing particularly by it selfe but was as it were flâ—tting or at vncertaine by reason that the generall proceeding of the powers of the minde was interrupted Moreouer when he desireth to be saued from this houre when he praieth that this cup may passe let vs vnderstand that his minde speaketh it being so held in that very cogitation that altogether it inclining to the one part he is well neare perswaded in himselfe that there is no hope left and that it could not bee that hee should stand vnder so great a burthen Last of all when hee crieth out that he is forsaken let vs suppose that his minde is not nowe altogether taken vp in the thought and feare of the euill approaching but as beeing buried in a deepe gulfe of extreame misery wrastling with great difficultie howe it might get foorth of the same God the Son who suffered vnder Pontius Pilate But in all these things let vs holde these two points to wit The grouÌ„d historie of his crucifying that they did not proceede from any distrust but from the most vehement sense of griefe and then that this whole action is so to be considered in the seuerall parts thereof that we esteeme of the whole according to the end and scope thereof For hee did not so continue in that thought the which neuerthelesse as I said was in it selfe void of all sinne and fault but incontinently inuincible hope reaâ—ed him vp For he the same that being striken saith what shall I say saue me from this houre hee addeth as it were in one tenour But therefore came I into this houre He that prayeth thrice Father remoue this cup from me hee addeth Thy will be done He that crieth out that he was forsaken doth neuerthelesse call God his God But to what end is all this discourse Because by how much we vnderstand these things the more truly are by so much the more certaine of our saluation And if any man doe say that these are curious or nice points let him blame the Euangelists who haue laide them forth so plenteously as those things without the which it cannot be that wee should vnderstand either the greatnes of our sins or the fatherly good will of our God But of these things thus farre so as you add this one thing to wit that Christ in that he was man did in such wise greatly feare that terrible countenance of the Father being angry that this notwithstanding hee did know with all that hee was not simply angry against him who was guiltlesse of all sinne and in this respect did cheare vp himselfe yet when hee considered that hee had set himselfe in the stead of sinners hee was so striken with the horrour of Gods iudgement and that not without cause as there is not extaÌ„t neither can there be the like example insomuch as indeed he hath borne the punishments due to all our sinnes Thus much out of the writings of this learned and godly interpreter whose labours are a worthie helpe to the clearing of this deepe and difficult point of holy doctrine most necessarie to be truly vnderstood and beleeued of euerie Christian Wherein hee accordeth with M. Caluine another like excellent instrument of God a worthie light in the Church of Christ who was in the Gospell before him and as a Father vnto him Whose wordes I will also set downe vpon good occasion as I trust that wee may see their blessed consent and thereby also the doctrine it selfe so much the better And first concerning the trouble of our Sauiour a part of that which hee writeth in his Harmonie of the Gospell Matth. 26.37 may be translated into our language thus Albeit God hath alreadie exercised his Sonne with certaine preparations yet at this time saith M. Caluins hee woundeth him more deepely by striking an vnwonted terrour into him by a more neare insight of death The which insomuch as it seemeth to be vnbeseeming the diuine glory of Christ that he should be striken with great feare and heauines many interpreters haue toyled themselues in seeking out euasions But their labour hath beene vnaduised and to little profit for if we shal be ashamed of his feare and heauines our redemption will faile vs and come to nothing For truly saith Ambrose I doe not onely thinke that this needes no excuse but also I doe in nothing more admire his godlines and maiestie For he should haue stood me in little stead vnlesse he had taken vpon him my affection So then he sorrowed for me who had no cause of sorrow in respect of himselfe and hee being bereaued of the comfort of the eternall deitie my infirmitie is made irkesome vnto him Boldly therefore doe I name heauines because the Crosse is that which I preach Neither did he take our flesh in appearance but euen in truth It was meete therefore that he should take vpon him sorrow that he might ouercome griefe not refuse to haue experience of it Neither doth the praise of fortitude belong to them who haue rather indured the benummednes then the smart of the wounds Hetherto Ambrose Truly they that doe imagine the Sonne of God to be voide of humane passions they doe not truly and in good earnest acknowledge him to be man Nay rather when wee say that the diuine power of Christ ceased and was as it were hidden for a time to the end he should by his sufferings performe the parts of a Mediator The grouÌ„d and history of his agony vpon the Crosse it is so farre off from all absurdity Beliefe in God the Son who suffered vnder Pontius Pilate that the mystery of our Saluation could not otherwise haue beene fulfilled In which respect well saith Cyrill That the passion of Christ vpon the Crosse was after a sort not standing with his will and yet very willing for the wills sake of the Father and to the end we might be saued thou maiest easily perceiue by his prayer Father if it be possible let this cup passe from me Now in that the word of God was God and naturally life it selfe no man will doubt that he feared death any whit neuerthelesse in that he was made flesh he permitteth the flesh to suffer that which belonged vnto it Wherevpon as he was very man he greatly feareth death now being present at the very doore and he saith Father if it be possible let this cup passe from me But because it is not possible thy wil be done and not mine Thou seest how the humane nature euen in
Christ himselfe suffereth and feareth that which is naturall vnto it but by the word which is ioyned with it it is setled in that strong resolution which beseemeth him that is God And at the length saith Caluin he concludeth thus Thou seest euidently that death was not according to the will of Christ in respect of the flesh And yet againe that it was according to his will insomuch as for the sake of it agreeable to the will of the Father saluation and life is giuen to men Hetherto Cyril To which end and purpose Caluin addeth further that the infiâ—mity of the flesh which Christ tooke is to be accounted as it is indeede greatly differing from that which is in vs. For in vs not one of our affections is free from sinne insomuch as all of them doe exceed measure and be not rightly qualified but Christ was so troubled with heauines and feare that yet he did not lift himselfe vp against God but kept himselfe in good temper and within the compasse of true moderation Neither is it strange that pure and cleare affections should flow from him seeing he was entire and free from all spot of sinne howsoeuer they were such as did declare that there was humane weaknes in him and on the contrary that from the nature of man corrupted nothing should come but that which is as it were rored and sauouring of the dregges Wherefore let this difference be obserued that Christ though hee felt weakenes in his feare and heauines yet was free from all sinne but that our affections are sinfull because they breake forth into excesse Now the manner of the affections wherewith Christ was tempted is to be noted of vs. Matthew saith he was stricken with heauines and sorrow or distressednes Luke that he was held with anguish Marke addeth that he feared greatly But whence was that his sorrow and distresse and feare but that he apprehended in his minde some more heauie and horrible thing in death then is the seperation of the soule the body And certainely he died not onely that he might goe from earth to heauen but â—ather that hee taking vpon him that curse wherevnto we were subiect might set vs free from the same So then death was not simply as it is a departure out of the world a horrible thing vnto him but because the terrible iudgement seate of God was before his eyes and the iudge himselfe armed with reuenge aboue that we can conceiue and because our sinnes the burthen whereof was laid vpon him did as a huge weight lye sore vpon him And therefore no maruell though the bottomlesse gulfe of horrible destruction did grieuously torment him with feare and great distresse Likewise vpon the next verse Here againe saith Caluine the cause of so great sorrow ought to be remembred of vs. For death it selfe could not in such wise haue tormented the minde of the Sonne of GOD vnlesse it had beene well knowne to him that hee had to deale with the iudgement of God And vpon the next verse concerning the prayer of our Sauiour Christ and the gesture which he vsed in prayer being in the gaâ—den Although saith Caluin the bowing of the knee is commonly wont to be vsed in prayer for a signe of honour and reuerence yet Christ lying downe vpon the ground to make his supplication disposed of himselfe after a very pittifull manner answerable to the greatnes of his dolour O my Father saith hee if it be possible c. Here some doe put themselues to busines in vaine to shew that here is no prayer described but onely a complaint But as touching my selfe albeit I confesse that it was a desire vpon a sodaine yet I am out of doubt that Christ conceiued a prayer Neither is it against this that he desireth such a thing to be granted him as was vnpossible for the prayers of the faithfull doe not alwaies hold on in one continued course to the end they doe not alwaies keepe one euen measure they are not at all times framed in an exact order nay rather they being er while intricate and perplexed they either seeme not well to agree one petition with another or else they are broken off in the mid way like as a Shippe tossed by tempests howsoeuer it is bound toward the hauen yet it cannot hold on in so strait and euen a course as if the Seas were calme It is true as I said before that wee must hold that the affections of Christ were not disordered so that as it falleth out often with vs they should driue away that due moderation which ought to haue beene in his minde but so farre onely as might stand with the soundnes and integritie of the humane natuâ—e he was greatly stricken with feare and held so perplexed that he could not but stagger beeing as it were in the middest of a violent flood of tentations when hee made one request after another And this is the reason why hee hauing prayed against death doeth by and by restraine himselfe and submitting himselfe to the gouernement of his Father correcteth and calleth backe that desire which had vpon the sodaine fallen from him But it is demanded how he might desire that the eternall decree of the Father should be cancelled seeing hee was not ignorant of it For albeit he interposeth a condition If it be possible yet this seemeth vnreasonable that hee should speake as if the decree of God might be altered For this wee ought to set downe without all question that it is vnpossible that God should call backe that which hee hath decreed And yet as it is in Marke Christ seemeth to oppose the power of God to his decree saying All things are possible vnto thee Neuertheles it is a mis-alledging of the power of God if any would hereby make it vncertaine and changeable to the weakening of his truth I answer that it is no absurditie at all though Christ after the vsuall manner of the godlie doe lay downe his desire wherwith he was vehemently affected into the bosome of his Father not looking to his diuine counsell For so it is that the faithfull being guided by the wisedome and direction of the Spirit of God do not alwaies when they poure forth their prayers lift vp their mindes so high as to prie into the secrets of God neither do they as it were at their leisure throughly consider what is possible to be done but er while they are carried more speedily through feruencie of their requests So Exodus chapter 32. verse 32. Moses requesteth to be blotted out of the booke of life the wordes are these Therefore now if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written So Paul in his Epistle to the Romans chapter 9. verse 3. wished to bee made anathema the wordes of the text are these For I would wish my selfe to be seperate from Christ for my brethren